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Book_ ih3.9. _ 

Copyright N 11 _ 

COPYRIGHT DEPOSIT. 














THE BUSINESS OK LIVING 


















L. D. ANDERSON 













































































THE 

BUSINESS OF LIVING 


BY 

L. D. ANDERSON 

1 i 

PASTOR, FIRST CHRISTIAN CHURCH, FORT WORTH, TEXAS 


NEW 



YORK 


GEORGE H. DORAN COMPANY 




COPYRIGHT, 1923, 

BY GEORGE H. DORAN COMPANY 



The Bible text used in these studies is taken 
from the American Standard Edition of the Re¬ 
vised Bible, Copyright, 1901, by Thomas Nelson 
& Sons and is used by permission. 


n 


jy 


THE BUSINESS OF LIVING. I 


PRINTED IN THE UNITED STATES OF AMERICA 


MAY -3 IS23 

Cl A 7 0 4 4 3 2 



MY FATHER and MOTHER 
ORA WILLIAM and MARTHA CONNICK ANDERSON 

WHOSE PRACTICES AND PRECEPTS FIRST 
SUGGESTED TO ME MOST OF THE 
PRINCIPLES HEREIN PRESENTED 

THIS VOLUME IS DEDICATED IN HIGHEST 
APPRECIATION AND DEEPEST AFFECTION 





FOREWORD 


The superlatively big business of this world is the 
business of living. Despite the magnitude and com¬ 
plexities of modern business combinations, right living 
continues the most difficult and the most important of 
all human enterprises. It is a business in which all 
must engage; for each is God’s child, intrusted with a 
portion of his Father’s treasure, to be used for the 
good of the Father’s family. Other interests are sec¬ 
ondary; this is primary. Other activities are subor¬ 
dinate ; this is fundamental. 

Here, as in the world of affairs, the proportion of 
failures is lamentably large. The minority consisting 
of those whom society classifies as successful affirm 
that they could and should have accomplished much 
more. Normal human beings are desirous of making 
the most of life. The incalculable importance of the 
enterprise and the universal participation, coupled with 
the many failures and the few partial successes, should 
suffice as justification for these studies by which it is 
hoped that some may be reminded of familiar truths 
of which many are forgetful; convinced of the im¬ 
portance of things which many regard as common¬ 
place, and stimulated to deeper thought, stronger pur¬ 
pose and higher endeavor. 







CONTENTS 

PAGE 

PART I: LIFE CAPITAL.13 

PART II: LIFE CONSERVATION.25 

I CONSERVATION. 25 

II THRIFT.36 

III ACCUMULATION.47 

IV INSURANCE.58 

PART III: LIFE INVESTMENTS.71 

I LIFE INVESTMENTS.71 

II “BUYING UP the opportunity” .... 8 1 

III HABITS GOOD AND BAD. 92 

IV COMPANIONSHIP. 102 

V WORK. 113 

VI BOOKS AND READING. 123 

VII AMUSEMENTS. 133 

VIII HOME. 144 

IX THE BEST INVESTMENT. 154 

PART IV: LIFE MORTGAGES.167 

I LIFE MORTGAGES. 1 67 

II INDOLENCE: THE FIELD OF THE SLUGGARD . 178 

III avarice: a root of all kinds of evil . . 189 

IV appetite: birthrights for pottage . . . 199 

v gambling: an evil gain.209 

vi lust: the strange woman.220 

PART V: LIFE’S TRIAL BALANCE .... 233 

I A STATEMENT OF ACCOUNT. 233 

II COUNTING THE COST. 2 44 




























PART I: LIFE CAPITAL 


THE BUSINESS OF LIVING 

PART I: LIFE CAPITAL • 


“For it is as when a man, going into another country, 
called his own servants and delivered unto them 
his goods. (Matt. 25:14.) 

Those who contemplate entering business are con¬ 
fronted by many perplexing problems. One of the 
first in point of importance, as of time, is the question 
of capital. This is a fundamental requisite of every 
successful business ; but nowhere more imperative than 
in right living. It is fitting, therefore, that we should 
begin our studies in, “The Business of Living,” by 
considering, “Life Capital,” the resources available 
for the venture. Since even the most fortunate are 
sometimes hindered and embarrassed by limitations in 
this respect; and since every prudent business man 
will, in some measure, govern his plans for expendi¬ 
ture and investment by the supposed value of his assets; 
we should find both interest and instruction in this 
initial study. 

Inasmuch as there are no duplicates in the human 
family the problems of each will differ somewhat from 
every other. Details vary; but the same general prin¬ 
ciples apply to all, hence to think of these together 
should be worth our while. We need to ponder the 

13 


14 


THE BUSINESS OF LIVING 


necessity of capital, some of the many items which 
are to be listed in our inventories, some of the sources 
from which they are obtainable, and their condition 
as regards availability. 

The universal and imperative demand of Business 
for capital is generally known. This is pre-eminently 
true of crur age. Commerce and Industry were never 
before organised upon a scale of such gigantic pro¬ 
portions as now. Whereas the fathers capitalised with 
hundreds, or thousands, of dollars, present demands 
are for hundreds of thousands, or millions, of dollars. 
In these realms the individual without capital, or with 
very limited resources, is seriously handicapped. A 
conversation held some years ago with a young min¬ 
ing engineer, a graduate of one of the great Univer¬ 
sities, elicited the statement that during a trip through 
our undeveloped Western country he had found exten¬ 
sive valuable mineral deposits. He affirmed his belief 
that, properly equipped and manned, mines there would 
produce millions of dollars in profits. Upon my in¬ 
quiry as to why he did not prove his faith by his works 
and proceed with development, he replied promptly 
that he lacked capital. The deposits were many miles 
from a railroad. Hundreds of thousands of dollars 
must be invested in equipment for mining the ore and 
preparing it for the*market. These large resources he 
was not able to command. Whatever the facts he 
believed that a lack of capital was keeping him back 
from riches. The lament is heard on every side. 

The principle maintains in the higher realm. Worthy 
accomplishments in life call for ever increasing re¬ 
sources. The qualifications of yesterday will not meet 


LIFE CAPITAL 


15 


the requirements of to-day. Standards are steadily 
rising. This does not mean that there is no place in 
modern society for the life of small power or inade¬ 
quate training. Fortunately there is a place for every 
one. But if one is to fill the higher position, or render 
the greater service, he must meet the more exacting 
requirements. Everywhere the human is the most im¬ 
portant factor. Money, apart from personality, will 
avail little. The quantity and condition of your re¬ 
sources will largely determine your possibilities and 
limitations. The justice of the law will not be ques¬ 
tioned if we remember that Jesus said: “To whomso¬ 
ever much is given, of him shall much be required: 
and to whom they commit much, of him will they ask 
the more.” (Luke 12:48.) 

It should be understood that by Life Capital is here 
meant, not property, but power; not what one possesses 
in material resources, but what he is. No man has ever 
taken a complete inventory of human life. There are 
faculties and powers of which we are ignorant; some 
which we overlook; many the value of which we under¬ 
estimate. Life-treasure exists in countless forms and 
in an endless variety of combinations. Those who re¬ 
semble most will be found to possess striking differ¬ 
ences. Each one is confronted with the task of listing 
the assets which are at his disposal. A few of the 
more common and important items should be men¬ 
tioned. 

Let us head the list with physical strength. Whether 
your store of vital force be large or small it is of 
priceless value. As a rule the race is to the swift and 
the battle is to the strong. Many a man has suffered 


16 


THE BUSINESS OF LIVING 


disappointment and failure because Nature refused to 
honor his drafts. For those who are strongest the re¬ 
serve is limited. It is true that a few have been con¬ 
spicuously successful despite physical weakness and 
frailty; but they emphatically affirm that they might 
have accomplished much more had their bodily re¬ 
sources been greater. He who plans his career upon 
a really worthy scale will have need of every physical 
asset he can command. Each should treasure his body 
as an important part of his capital. 

Careful appraisal should also be made of mental 
treasure, for, “ ’Tis the mind that makes the body 
rich.” If your mind seems poor do not become dis¬ 
couraged. With time and toil it may be enriched. If 
it seems of exceptional value do not become vain. Time 
will prove that you have no surplus. Indeed it is im¬ 
possible that you are too much or too highly trained. 
“Happy is the man that findeth wisdom, and the man 
that getteth understanding. For the gaining of it 
is better than the gaining of silver, and the profit 
thereof than fine gold. She is more precious than 
rubies: and none of the things thou canst desire are 
to be compared unto her.” (Prov. 3 :i3~i5.) The de¬ 
mand for resources of mind, as of money, is steadily 
growing. No part of your capital will be called into 
more frequent use, nor will any bring greater returns 
in profit. If to a sound body you can add a vigorous, 
well-stored mind you are fortunate. 

To these should be added that moral strength which 
forms the basis of character. Occasionally one may 
be found whose distorted judgment classifies integ¬ 
rities and virtues as liabilities rather than assets. But 


LIFE CAPITAL 


17 


they are never so. Even in the marts of trade the 
most important resource is character. While testifying 
before a congressional committee, some years ago, Mr. 
J. Pierpont Morgan was asked: “Is not commercial 
credit based, primarily, upon money or property?” He 
replied, “No, sir, the first thing is character. ... I 
know men who have nothing, and yet can borrow all 
the money they want, because people believe in them. 
Men have come into my office who, I knew, had not a 
cent in the world, and I have given them a cheque for a 
million dollars.” Still it is true that: “A good name 
is rather to be chosen than great riches, and loving 
favour rather than silver or gold.” (Prov. 22:1.) 

To these items of conceded value add that subtle, 
evasive quality popularly denominated Personality. 
t You may be unable either to define it or appraise it; but 
you are not insensible of its power. It is not something 
separate and distinct from those things already men¬ 
tioned; but it pervades the whole life. Many enrolled 
with the great are believed to have found here the 
secret of their success. Whatever of this gift has 
come to you should be accepted as a mark of Heaven’s 
favor, preserved scrupulously and used wisely in the 
Business of Living. 

I may not attempt to name all, even of the more 
important items, for that would involve an all but end¬ 
less task. The list is very long. Let it suffice to say 
that here we must write Energy and Enthusiasm, Cour¬ 
age and Cheer, Kindness and Courtesy, Industry and 
Initiative, Hope and Love! These items and a hundred 
others may seem separately to have but little value, yet 
the total may mean the difference between riches and 


18 


THE BUSINESS OF LIVING 


poverty, success and failure, happiness and misery. No 
one possessed of such wealth should be called poor. 

When we come to the question as to the sources 
of Life Capital it is quickly seen that the answer must 
be at least threefold. Some is inherited; some ab¬ 
sorbed; some is acquired by personal effort. For the 
first we are indebted to our forbears; for the second, 
to our contemporaries; while the third depends largely 
upon ourselves. 

The extent of our obligation to the past we dimly 
sense. If the youth who inherits a princely fortune, 
or a prosperous business, the result of years, it may 
be generations of self-sacrificing toil, owes a debt of 
gratitude, what shall be said of those more fortunate 
youths for whom preceding generations have been 
accumulating and conserving Life Capital? Great for¬ 
tunes, when honourably acquired, usually represent the 
combined accumulations of succeeding generations. So 
Life Treasure is gathered up and handed down from 
sire to son. We are told that seven generations of 
scholarly saints prepared the heritage of Emerson, and 
the first began with the accumulations of those who 
had gone before. We are heirs of all the ages. Such 
a heritage increases greatly one’s possibilities; but in 
no less degree does it increase responsibility. As the 
scions of old established families accepted the obliga¬ 
tion to keep the family name untarnished and the fam¬ 
ily fortune undiminished; so the heirs of this truer 
Nobility should be sensible of their obligations to con¬ 
serve the Future’s heritage and bequeath unsullied 
honour. 

Inherited Capital has, in every instance, been sup- 


LIFE CAPITAL 


19 


plemented by an involuntary process which, for con¬ 
venience, let us call absorption. We have received, are 
constantly receiving, from contemporary society. 
“None of us liveth unto himself.” Consciously or un¬ 
consciously there is continuous interchange. Every 
contact leaves one richer or poorer. Each is debtor to 
many. Not one of us would seriously undertake the 
task of returning that in his life which has been bor¬ 
rowed to the lender. We are composite creatures. 
Each could truthfully say, “I am a part of all that I 
have seen.” In the earliest period of our experience 
our surroundings are chosen for us; but in later years 
we may, within certain limitations, have what we will. 
Hence he who continuously suffers loss instead of se¬ 
curing gain has chiefly himself to censure. All will 
And it well worth while to make choice of environment 
with thoughtful care. 

But however much may come to us through generous 
ancestors and favourable surroundings much must be 
acquired through conscious effort of each for himself. 
Indulgent parents may bequeath a princely fortune 
deposited in bank subject to the young heir’s cheque; 
but no parent can bequeath that higher heritage of 
life in physical, mental or spiritual treasure, ready 
either for use or for investment. It is true that no man 
can, by taking thought, add a cubit to his stature; but 
he can add strength and skill to both body and mind. 
It is true that no amount of training will enable the 
draft horse to become a winner at the races; but with¬ 
out training the racer would not have power to win. 
So the essential resources of human life are developed 
by personal effort. Physical power can be bequeathed 


20 


THE BUSINESS OF LIVING 


only in possibility. The giant’s offspring must begin 
life in infant helplessness. No scholar can hand down 
to his child the rich accumulations of his mental treas¬ 
ure. No saint can bequeath to another the invulnerable 
armour of his moral rectitude. They are fortunate who 
are heirs of earth’s giants, sages and saints; but no 
one can thus acquire a physical, mental or moral com¬ 
petency. Such acquisitions must be supplemented by 
individual earnings. He who hopes to possess large 
resources in the fulness of maturity should learn, early 
in life, his own responsibility as to both the quantity 
and the condition of his capital. 

There remains the question of availability. Is the 
condition such that all can be effectively utilised? You 
must have observed that success in commerce, as in 
life, depends not so much upon the quantity of Capital, 
as the use made of it. Many a man has large re¬ 
sources, but they are so scattered and involved that 
he is unable to utilise them for emergency needs. Like¬ 
wise many have large abilities which, because of their 
condition, are practically useless in any important 
venture. The savage may be as highly endowed by 
nature as the civilised man; yet the one accomplishes 
nothing worthy of the name, while the other determines 
the policies and directs the practices of states and 
nations. The essential difference is in the availability 
of resources. 

Who has not known somewhere an individual whose 
magnificent physique seemed to bespeak a royal power 
and to give promise of a regal service; but whose 
powers remained unused and whose prophecy is un¬ 
fulfilled ! Who has not watched, with admiring won- 


LIFE CAPITAL 


21 


der, the brilliant play of light and shade, of wit and 
pathos, in one whose mind was scintillant with truth, 
and revelled in expectancy of priceless service; only 
to suffer disappointment because that wealth of mental 
treasure was never used for the good of human-kind! 
[Who but has stood, in the awe of solemn reverence, 
before unsullied goodness, convinced that such integ¬ 
rity would carry far and accomplish much; only to 
discover that some unsuspected neutralising power 
robbed that life of its uplifting force and left it im¬ 
potent! Who but has been distressed by the convic¬ 
tion that there are within his own life latent powers, 
dormant faculties, buried talents, which manifestly were 
designed for use! Individuals are weaker, families are 
sadder, the world is poorer because so much Life Capi¬ 
tal is not available. 

Our danger is that we shall fail, or that we shall 
attain inadequate success, not because our original 
capital was insufficient, but because not all was rightly 
used. Every normal life is given sufficient resources 
for the work assigned. Failure is inexcusable because 
it results from unfaithfulness. Many talents intrusted 
to us are wilfully buried, some are neglected and some 
no doubt escape our knowledge altogether. By reason 
of ignorance or sloth we come short both of our 
expectations and our obligations. 

As early as practicable each should strive to learn 
the extent and condition of his resources. This is 
neither so easy nor so simple as may be supposed. 
Many who lament their poverty are truly rich. Many 
men who held good title to broad acres of infertile 
Texas land once thought themselves poor. The most 


22 


THE BUSINESS OF LIVING 


exhausting drudgery sufficed only to procure a bare 
subsistence from an unwilling soil. But later it was 
found that far beneath the surface fabulous wealth was 
stored in pools of “Liquid Gold,” in the form of 
petroleum which, by providing power, lubrication and 
illumination not only enriched the owner, but blessed 
the world. So many a youth has become discouraged 
in his efforts to discover values worth while within his 
life; when did he but know it there is stored away in 
the depths of his nature wealth of incomparably greater 
value to society than pools of oil, nuggets of gold or 
sparkling gems. Other generations owned those farms 
and tilled those fields yet died poor, weary and dis¬ 
couraged. Neither they nor the world were better for 
that hidden wealth. Other youths with resources as 
great as yours may have lived weakly, wrought fruit¬ 
lessly and died hopelessly. It remains for you to un¬ 
earth the treasure and to use it for your own and the 
common good. 

However it is not to be expected that every field 
contains a storage tank filled with oil, or a safety vault 
packed with gold or precious stones; yet each farm 
does have some possibilities. It is not to be expected 
that every life is endowed with the gift of genius. Ten 
talent men are very few. The poorest life has much 
of surpassing value. One talent men are richly blessed. 
The poorest and weakest can accomplish much if he 
will do his best. It should be a source of encourage¬ 
ment to remember that responsibility is proportionate 
to ability. Each should endeavour so to live that at his 
coming the Master shall have his own with interest. 


/ 


PART II: LIFE CONSERVATION 










PART II: LIFE CONSERVATION 


i 

CONSERVATION 

“Keep thy heart with all diligence; for out of it are the 
issues of life.” 

Conservation of resources is one of the elementary 
requisites of success in the world of affairs. Youth 
is so eager to acquire, accumulate and amass as oft- 
times to become impatient when admonished to avoid 
waste and urged to practise frugality. Young people 
are apt to forget that they are rich, not only in pros¬ 
pects, but in possessions. The thoughtful are quick 
to perceive that it is as needful to preserve treasure 
already possessed as to acquire more. This is impor¬ 
tant in the material realm where losses may be re¬ 
couped; but it is imperative in the business of living 
for the reason that many items of this higher treasure, 
if lost, can neither be recovered nor replaced. Such 
losses at best involve serious handicap, at worst fail¬ 
ure. Those who contemplate entering business would 
do well, therefore, to begin early planning for the con¬ 
servation of what is already possessed and what may 
subsequently be acquired. Naturally interest and effort 
will centre in those possessions which are most essen¬ 
tial, the loss of which would be most hurtful. 

I am venturing to assign the place of honour to a 

25 


26 


THE BUSINESS OF LIVING 


form of conservation which a noted counsellor, highly 
favoured by circumstance, richly endowed with wisdom 
and rarely tempered by experience, urged as of pre¬ 
eminent importance. The treasure is the heart. The 
counsel is: “Keep thy heart with all diligence; for out 
of it are the issues of life.” The marginal reading 
is suggestive: “Keep thy heart above all that thou 
guardest.” That part of your treasure which is to be 
prized most highly, guarded most vigilantly and pre¬ 
served most scrupulously is the heart. We need to 
understand what is meant by the word as here used; 
to consider some reasons for this special vigilance, 
and some suggestions which may prove helpful in the 
performance of the duty. 

Figuratively we are wont to distribute the various 
faculties among the bodily organs. Thus we speak of 
the head as the seat of thought; the hands, of action, 
and the heart, of the emotions. The ancient Hebrews 
recognised no such restrictions. They conceived the 
heart to be the seat of life, and used the word to 
include all of man’s regal powers. Some idea of the 
comprehensiveness of the term, as used in scripture, 
may be obtained by noting some of the things which 
the heart is said to do. 

It seems natural to begin with the affections. The 
first and greatest of the commandments is: “Thou 
shalt love the Lord thy God with all thy heart.” (Matt. 
22:37a.) Paul wrote: “The end of the charge is 
love out of a pure heart and a good conscience and 
faith unfeigned.” (I. Tim. 1:5.) And Peter wrote: 
“Love one another from the heart fervently.” (I. Pet. 
1 :22b.) These and a multitude of other passages re- 


CONSERVATION 


27 


gard the heart as the source of love. Hence to keep 
the heart is to preserve and cherish the affections. 

The heart is also referred to as the seat of thought 
and reason. The same author to whom we are in¬ 
debted for our text wrote: “As he thinketh in his 
heart, so is he.” (Prov. 23:7a.) Of the Antedilu¬ 
vians it is written: “And Jehovah saw that the wick¬ 
edness of man was great in the earth, and that every 
imagination of the thoughts of his heart was only evil 
continually.” (Gen. 6:5.) And Jesus said: “Out 
of the heart cometh forth evil thoughts, murders, adul¬ 
teries, fornications, thefts, false witnesses, railings.” 
(Matt. 15 :i9.) Therefore to keep the heart is to guide 
and guard the thoughts. 

We are told that the heart is also the organ of faith. 
Paul wrote: “With the heart man believeth unto 
righteousness.” (Rom. 10:10.) Jesus indicated this 
when he attributed his people’s unbelief to the condi¬ 
tion of their hearts, saying, “This people’s heart is 
waxed gross, and their ears are dull of hearing, and 
their eyes have they closed; lest haply they should 
perceive with their eyes, and hear with their ears, and 
understand with their heart, and should turn again and 
I should heal them.” (Matt. 13:15.) It was the 
danger growing out of this fact which led the author 
of the Epistle to the Hebrews to write: “Take heed, 
brethren, lest haply there shall be in any one of you an 
evil heart of unbelief, in falling away from the living 
God.” (Heb. 3:12.) 

The heart is also said to include the power to will. 
Of the heroic young Hebrew in exile we read, “Daniel 
purposed in his heart that he would not defile himself 


28 


THE BUSINESS OF LIVING 


with the king's dainties, nor with the wine which he 
drank.” (Dan. i :8.) With reference to liberality 
Paul wrote: the Corinthians: “Let each man do as he 
hath purposed in his heart: not grudgingly, or of 
necessity: for God loveth a cheerful giver.” (II. Cor. 
9:7.) And concerning chastity he wrote the same 
group: “But he that standeth stedfast in his heart, 
having no necessity, but hath power as touching his 
own will, and hath determined in his own heart to keep 
his own virgin daughter, shall do well.” (I. Cor. 7:37.) 

If you will remember that the heart, that which you 
are urged to keep above all that you guard, is that 
within you which loves and thinks and believes and 
purposes, no argument will be necessary to convince 
you of the wisdom of this counsel. The importance of 
right heart conditions cannot be overestimated. The 
heart determines conduct and character, and thus des¬ 
tiny. “Out of it are the issues of life.” It determines 
what one shall think and say and feel and do and 
become! If one’s thoughts are evil, his affections cor¬ 
rupt, his beliefs unstable, his purposes perverted, there 
is no basis for hope in him, either here or hereafter. 
But if his affections are pure, his thoughts wholesome, 
his beliefs steadfast and his purpose worthy the lack 
of other things will not greatly matter. If the heart 
is right nothing can be seriously wrong; and if the 
heart is wrong nothing can be altogether right. The 
muscular organ which, with unfailing regularity, forces 
the life-stream through the body is not more funda¬ 
mental to the physical life than this, which sacred 
writers term “the heart,” is to the moral and spiritual. 
The primary reason for insisting that the heart shall 


CONSERVATION 


29 


be kept, “above all that thou guardest,” is this, “Out 
of it are the issues of life.” 

Constant vigilance, careful thought and concentrated 
effort in the performance of this duty are the more 
urgent by reason of the number, the character and the 
power of the forces arrayed against each one. The 
objective of the foe is the heart. Some attacks come 
from without, others from within. If any are tempted 
to make light of the danger, or to belittle the duty an 
effective remedy will be found in an increase of 
knowledge. 

There is a multitudinous host of things and forces 
without, commonly summed up in the one word 
“World,” which make strong, insistent, all but irre¬ 
sistible appeals to the various dispositions, inclinations 
and propensities of human nature. A restricted fellow¬ 
ship with some of these is permissible and desirable. 
With others even this is perilous in the extreme. There 
are instances in which a touch blights, a look defiles, 
a breath corrodes! To many it has seemed that all of 
the forces of evil are in alliance against them. Every 
form of attack of which one has knowledge may be 
used. In the most unexpected times, and from the 
most unexpected quarters attacks will come. Some¬ 
times the enemy will approach openly and in force; at 
other times secretly, with unscrupulous cunning and 
insidious deceit. Sooner or later each son of Adam 
and each daughter of Eve comes to look upon the 
forbidden fruit, and each in turn thinks it good for 
food, and a delight to the eyes, and to be desired to 
make one wise. It is with difficulty that any refrain 


so 


THE BUSINESS OF LIVING 


from eating. Detailed methods change with the years, 
but the strife continues. 

The condition is theunore serious by reason of the 
fact that, in every life, there are some‘traitorous de¬ 
sires, appetites and passions which, unless watched with 
unfailing vigilance and controlled with unyielding 
rigour, will open the gates of the citadel to the enemy. 
To concede that there are such forces within one’s life 
may involve humiliations; but each will find some in¬ 
clinations which, if unrestrained, will run riot in un¬ 
holy aims, activities and affections and quickly despoil 
him of all that is high and holy and helpful. Because 
this is true it is important that, as early as practicable, 
each shall become thoroughly acquainted with himself; 
knowing both his strength and his weakness; learning 
what elements of his character are altogether trust¬ 
worthy and what need to be reinforced with special 
guards. 

Many regard the present as a period of peculiar peril. 
It is certain that no preceding generation has been 
more sorely besieged; and it is doubtful if any has 
been more illy prepared for resistance. There is wide¬ 
spread alarm because of the multiplying evidences of 
decadence, some aver of degeneracy. Confessedly there 
is a growing laxity which threatens to pass from 
liberty to license. Large groups of society are sore 
beset. Thinking has become tainted where not utterly 
defiled. Affections have been contaminated, where not 
debauched. Purposes have been degraded, where not 
perverted. And faith has been undermined, where not 
destroyed! The alarm is being sounded by pulpit, plat¬ 
form and press. Not a few express the fear that civili- 


CONSERVATION 


SI 


sation will fail. The most conservative recognise that 
there is occasion for apprehension and caution. The 
hearts of the rising generation are being, and in in¬ 
creasing intensity will be, besieged. No one is im¬ 
mune to the danger. Hence there is need of repeat¬ 
ing and re-emphasising the exhortation of the ancient 
preacher: “Keep thy heart with all diligence.” 

The question of method remains. How may the 
heart be kept? The first suggestion is that provision 
be made for protection by unwearied vigilance of trust¬ 
worthy guards stationed at the gateways of the eyes 
and ears, with instructions to examine with careful 
scrutiny all who approach and to grant admission only 
to the pure. Each will be asked, and perhaps tempted, 
to compromise. The subtle argument will be urged 
that some degree of unrighteousness is inevitable. 
Warnings will be urged against becoming righteous 
overmuch. Do not suffer yourselves to be deceived. 
To capture a fortress it is not necessary to raze the 
wall in its entirety. Such a result has been accom¬ 
plished without a single breach, or forcing the gates, 
or overcoming the sentinels. One or a few spies may 
be sent in secretly to acquire information, destroy, or 
make useless, the means of defense, incite sedition 
among the populace and, at the strategic time, open to 
the invaders. The citadel of many a soul has been 
conquered thus. Hence the need of a policy of inex¬ 
orable exclusion of that which is evil. Now as of old 
God is saying: “He that sinneth against me wrongeth 
his own soul; all they that hate me love death.” (Prov. 
8:36.). And James’ statement remains true: “Who¬ 
soever therefore would be a friend of the world maketh 


32 


THE BUSINESS OF LIVING 


himself an enemy of God.” (Jas. 4:4b.) Let there 
be no dallying with temptation, no temporising with 
evil. 

Of no less importance than this exclusion of foes 
without is the maintenance of complete mastery over 
all forces within. There should be a rigorous censor¬ 
ship over deeds and words and thoughts. Do not over¬ 
look the fact that it is true of each one that: “As he 
thinketh in his heart, so is he.” (Prov. 23:7a.). Pure 
thoughts mean a clean life. Impure thoughts mean a 
corrupt life. Few realise the degree of devastation 
resulting from vile, or even contaminated thinking. 
Jesus included the gravest evils when he said: “Out 
of the heart come forth evil thoughts, murders, adul¬ 
teries, fornications, thefts, false witnesses, railings.” 
(Matt. 15:19.) No greater calamity can befall one 
than the pollution of his heart. 

The mastery must be extended throughout the realm 
of the affections. Many have assumed that affections 
are involuntary and uncontrollable. The sacred writers 
believed otherwise. John wrote: “Love not the world, 
neither the things that are in the world. If any man 
love the world the love of the Father is not in him.” 
(I, Jno. 2 :i5«) There is danger of debasing the affec¬ 
tions. The converse duty is insistently urged, namely, 
“Thou shalt love the Lord thy God,” and, “Thou shalt 
love thy neighbor as thyself.” (Deut. 10:12. Matt. 
22:36, 39. Luke 10:27.) 

These passages are suggestive of the method which 
is also recommended by Paul to Timothy: “Flee youth¬ 
ful lusts, and follow after righteousness, faith, love, 
peace, with them that call on the Lord out of a pure 


CONSERVATION 


33 


heart.” (II. Tim. 2:22.) Paul counselled flight; but 
not that one should run blindly. He insists that the 
flight become a pursuit. “Flee youthful lusts, and fol¬ 
low after righteousness.” To escape evil pursue good! 
To avoid doing wrong busy yourself doing right. 
There is a popular theory that wrong-doing is most 
effectively avoided by inactivity and seclusion. The 
worldly wise say: “Do nothing and you will do no 
wrong.” Inasmuch as society is more or less corrupt 
it is oft suggested that one withdraw to avoid con¬ 
tamination. The scriptural method is exactly the re¬ 
verse. Its effectiveness is attested by universal human 
experience. Your conduct has been most exemplary, 
not in periods of protracted indolence, but when labours 
were most abundant; not in loneliness and seclusion, 
but amidst the throng. Security lies in busying one¬ 
self with ennobling affections, uplifting thoughts, in¬ 
spiring faith, and worthy purposes. Success is not 
easy, but it is possible, and is worth all it costs. In 
individual as in national life, “Eternal vigilance is the 
price of liberty.” 

This conservation of the heart is necessary to the 
highest happiness both here and hereafter. The bless¬ 
edness of the “Pure in heart” consists, in part, in the 
fact that, “They shall see God.” (Matt. 5:8.) With 
this affirmation of Jesus agree statements of Old 
Testament Psalmist and Prophet. “Who shall ascend 
into the hill of Jehovah? Who shall stand in his holy 
place? He that hath clean hands and a pure heart.” 
(Ps. 24:3, 4.) “And a highway shall be there, and 
a way, and it shall be called the way of holiness; the 
unclean shall not pass over it; but it shall be for the 


34 > 


THE BUSINESS OF LIVING 


redeemed.” (Isa. 35:8.) Nothing in the way of ac¬ 
quisition or accomplishment is comparable in value 
to this. To journey along the highway of holiness, to 
stand in the holy place, to see God and be with him 
evermore; this is high honour, rich reward, ecstatic 
joy! Nothing could be more worth while whether 
judged from the view-point of self-improvement, satis¬ 
faction or service, than the preservation of purity, the 
keeping of the heart. Something of this was no doubt 
in the mind of the Psalmist when he wrote: “Let the 
words of my mouth and the meditation of my heart 
be acceptable in thy sight, O Jehovah, my rock and 
my redeemer.” (Ps. 19:14.) 

If only “The pure in heart” shall see God; if the 
unclean cannot journey along “The way of holiness”; 
if admission into the “Holy Place” is restricted to those 
who come with: “Clean hands and a pure heart,” 
thoughts of the future, for those who have failed in 
this essential duty, will tend to sorrow rather than joy, 
to despair rather than hope. Even those who have 
striven with greatest diligence and success are sensible 
of imperfections. Each can see some stains upon his 
garments, some uncleanness in his life. All will agree 
that in the absolute Paul wrote truthfully: “There is 
none righteous, no, not one.” (Rom. 3:10.), and 
Jesus said: “There is none good but one, that is, God.” 
(Mk. 10:18b.). But let us rejoice that there is a means 
of cleansing. God is still saying: “Come now, and let 
us reason together, . . . though your sins be as 

scarlet, they shall be as white as snow; though they be 
red like crimson, they shall be as wool.” (Isa. 1 :i8.) 
Of that happy host which John beheld in vision stand- 


CONSERVATION 


35 


ing before the throne it was said: ‘‘These are they 
who have washed their robes, and made them white in 
the blood of the Lamb/’ (Rev. 7:14.) Hence, de¬ 
spite the failures and follies of the past, we may ex¬ 
claim with the Psalmist: “According to thy ten¬ 
der mercies blot out my transgressions. Wash me 
thoroughly from mine iniquity.” And, “Purify me 
with hyssop, and I shall be clean; wash me, and I 
shall be whiter than snow.” (Ps. 51 :ib,7.)j 


II 


THRIFT 

“Gather up the broken pieces which remain over, that 
nothing be lost.” (Jno. 6:12b.) 

While emphasising the need of preserving the great 
treasures of life it is important that we do not over¬ 
look the value of little things. An incident in our 
Lord’s experience affords a striking illustration. A 
hungry multitude thronged about him. Taking “Five 
barley loaves and two fishes,” which boyish forethought 
had provided, Jesus, “Looked up to heaven, and 
blessed, and brake the loaves; and he gave to the disci¬ 
ples to set before them; and the two fishes divided he 
among them all.” (Mk. 6:41.) When their hunger 
had been appeased he said unto the disciples: “Gather 
up the broken pieces which remain over, that nothing 
be lost,” or, as translated in the King James version, 
“Gather up the fragments that remain, that nothing 
be lost.” The older version suggests the crumbs and 
crusts left from the feast, while the later indicates 
those pieces which passed from our Lord’s hands ready 
for consumption. As a generous host he provided 
more than was needed. Whichever reading be accepted 
the command was obviously designed to prevent waste. 
The concluding words justify the most exacting inter¬ 
pretation. The aim was, “That nothing be lost.” It 

36 


THRIFT 


37 


was a lesson in thrift. It is important that we reflect 
upon the principle involved, some applications of it 
which should be made to our own lives and some rea¬ 
sons for diligence in the task. 

Such words from the Son of God should occasion 
no surprise because rigid economy is characteristic 
of God’s government. Nature, working in harmony 
with his law, is parsimonious. Her so-called prodi¬ 
gality is only apparent. It is true that foliage, flowers 
and fruit quickly wither and decay; but their materials 
are not lost. The beauty of Spring-time is manufac¬ 
tured out of the salvage of Autumn. Not all her pro¬ 
cesses are completed in a single round of the seasons; 
but whether months or millenniums she steadfastly pur¬ 
sues her task. Scientists assure us that ancient forests 
were depositories wherein were stored the light and 
heat of the sun in far-off ages. Subsequently they dis¬ 
appeared from view; but their treasure was not wasted. 
Frugal Nature stored it away against a time of need. 
To-day miners are taking it from her vaults in the 
bosom of the earth in the form of coal, to be used for 
man’s comfort and well-being. Innumerable examples 
of Nature’s economies are round about us. She scrupu¬ 
lously gathers up the broken pieces. 

The principle is applicable to human life. We are 
expected to, “Gather up the fragments”; to make it a 
rule that, “Nothing be lost.” Each life is intended 
to serve as a storehouse in which are accumulated 
many treasures, some large and some small. It is not, 
for the most part, by the will of God that one is # poor 
in hand or head or heart; but that he has been a wastrel. 
God gives gladly, graciously, generously! We have 


38 


THE BUSINESS OF LIVING 


been thoughtlessly indifferent or prodigally wasteful, 
hence we come to want. If one preserves faithfully 
his treasures there will be enough for every necessity 
and to spare. This fact will become clearer as we con¬ 
sider the need of thrift in caring for some of the 
many varieties of our treasure. 

Let us begin with things material. There are many 
instances in which the wastes of yesterday are sources 
of fortunes to-day. An instance in point is found in 
connection with cotton production. It has not been 
many years since cotton seed was regarded, not only 
as valueless, but as a serious encumbrance. Vast 
quantities were permitted to decay or purposely de¬ 
stroyed. Now cotton seed constitutes one of the large 
items of our national wealth. It has been estimated 
that during the years of waste sufficient wealth was 
lost to build and furnish a comfortable home for every 
pauper family in the nation. This is only one of many 
economies which have been made. Forms of vegeta¬ 
tion which were despised in former times have come 
to possess an almost priceless value. Animals which 
were long thought useless are now regarded as among 
our Father’s choicest gifts. Forces which formerly 
were feared and shunned have become man’s useful 
servants. Rivers and smaller streams which once ran 
idly on, laughing at man as he strained his muscles 
to do some giant’s task, have been taught to bear man’s 
burdens and perform his tasks, with only a guiding 
hand to regulate their power. The thunder-bolt, which 
once struck terror to the human heart, has been trained 
to do man’s bidding and now runs with footless tread 
upon his errands. Indeed it has been argued that hu- 


THRIFT 


39 


man progress has largely resulted from the preserva¬ 
tion and use of products and forces which formerly 
were neglected or despised. The belief has been ex¬ 
pressed that the highest civilisation will be attained, 
the zenith of human progress will be reached, when 
every family in the mineral, vegetable and animal king¬ 
doms shall have contributed its full share to the total 
of society’s utilised treasure, and all of the forces round 
about us have yielded to the mastery of man. The ideal 
will become real when all of the broken pieces of 
power and treasure shall have been gathered up so that 
nothing is lost. 

While magnifying the value of these things we 
should remember that in importance they are not com¬ 
parable to the human factors which the principle in¬ 
volves. Society’s greatest losses are not in the products 
of forest, field, or factory; but in those elements which 
strengthen, sweeten and sanctify manhood and woman¬ 
hood. The greatest possibilities in the practice of 
thrift will be found in this higher realm. All about 
us are “Broken pieces,” and “Fragments” of life- 
treasure. Many are idlers, untrained, defective, and 
vicious. Popularly these are regarded as liabilities 
rather than assets; but occasional and exceptional re¬ 
sults strengthen the conviction that there are unsus¬ 
pected possibilities of salvage in these human derelicts. 
He who transforms these wastes into wealth not only 
enriches himself, but contributes to the enrichment of 
the world. Such are benefactors of the race. 

However, it is not enough to think generally and 
vaguely of the priceless wealth about us and the great 
losses which result from man’s thoughtlessness, indo- 


40 


THE BUSINESS OF LIVING 


lence and prodigality. We need to think of the per¬ 
sonal and particular. What are some of the “Broken 
pieces” which we individually may gather up for our 
own and the general good ? 

If others have obtained comforts and luxuries, some 
even riches, by frugally gathering up the fragments 
of material wealth, their example should be instructive. 
All have need of this kind of treasure. One should 
have a care that he does not despise the day of small 
things. Often little seeds, produce large harvests. 
There is a fascination in those calculations which indi¬ 
cate the possibilities of continuous accumulations. A 
few cents saved each day, and prudently invested, be¬ 
ginning in youth and continuing through the years, 
will provide a modest yet comfortable competency for 
old age. At most there are very few for whom such 
thrift is impracticable. The advantages are numerous 
and great. Yet an extravagant age, such as ours, does 
not enjoy such admonitions. Gleaners in modern fields 
are often ridiculed, sometimes condemned. Despite 
this unpopularity few worldly maxims are more needed. 
Rightly understood thrift has a religious quality. It 
should humble and instruct us to remember that it 
was broken pieces of barley bread and fishes which 
attracted our Lord’s attention and called forth the 
commandment that the fragments be gathered up to 
avoid waste. 

It is not to be supposed that Life’s most important 
economies pertain to such supplies. Of much greater 
consequence are those human powers which are called 
abilities. The greatest of teachers said: “A man’s 
life consisteth not in the abundance of the things which 


THRIFT 


41 


he possesseth.” (Luke 12:15b.) It is not what one 
has so much as what he is that determines his worth. 
Most of us are conscious of some dormant powers. 
It may be true that, as a rule, instinct will lead us to 
develop and use our greater gifts; but most of us 
minimise, many ignore altogether, the lesser powers. 
If one possesses musical or oratorical gifts in a high 
degree he will probably utilise the power by rendering 
a service and receiving a reward. But if his gifts are 
commonplace there is grave danger that both he and 
society shall suffer loss through neglect. The principle 
applies to every faculty. Where a man has only one 
talent he is tempted to wrap it in a napkin and hide 
it, or cast it aside as worthless. Such conduct is folly. 
The giants of our race in body, mind or soul are very 
scarce. Only occasionally does one appear who, like 
King Saul, stands head and shoulders above his fellows. 
The multitudes are of moderate proportions. The 
more meager one’s abilities the greater his need to use 
all. No life is so poor that such thrift will not be 
worth while; nor is any so rich that it may safely be 
neglected. Poverty in power, as in possessions, usually 
results, not from God’s parsimony in giving, but from 
man’s prodigality in using. Every broken piece of 
power, even the minutest fragment of ability, should be 
gathered up. 

Another form of Life-treasure which should be 
gathered diligently and guarded jealously consists of 
broken pieces of time. Most of us are careless of mo¬ 
ments and hours; some even of days and weeks. From 
our conduct it might be concluded that we believed we 
had time without stint. Yet in somber truth we know 


42 


THE BUSINESS OF LIVING 


that our days are numbered. At most our years are 
but a handful. The careful conservation of time has 
been conspicuously characteristic of the great. If you 
are surprised at the results of small economies in pos¬ 
sessions and powers you will be astonished at the total 
value of accumulated moments and hours. Many a 
great man’s fame rests upon the accomplishments of 
his leisure hours. We are told that Elihu Burritt be¬ 
came a noted linguist by studying at odd moments, 
as he worked, and on holidays. He said, “If ever I 
was actuated by ambition, its highest and warmest as¬ 
piration reached no further than the hope to set before 
the young men of my country an example in employing 
those invaluable fragments of time called moments.” 
Grote wrote a “History of Greece” during his spare 
hours as a banker. Sir Humphry Davy took his early 
steps toward renown in an attic, over the apothecary’s 
shop, where he prosecuted his studies and conducted 
his experiments before and after working hours. That 
Gladstone treasured moments is evidenced by both his 
counsel and his conduct. He wrote: “Believe me when 
I tell you that thrift of time will repay you in after 
life, with a usury of profit beyond your most sanguine 
dreams; and that a waste of it will make you dwindle 
in intellectual and moral stature, beyond your darkest 
reckoning.” He was wont to carry a little book in 
his pocket which afforded gainful employment during 
brief periods which others would waste in idleness. 
Franklin hoarded these “Broken pieces.” He wrote: 
“Dost thou love life? Then do not squander time, for 
that is the stuff life is made of.” To many the wise 
use of these fragments has meant the difference be- 


THRIFT 


43 

tween success and failure, plenty and poverty, fame 
and obscurity. If modern conditions make it possible 
for one to journey farther, or to accomplish more, in 
a given time than in the past, time now should be held 
as of proportionately greater value. 

As the practice of thrift increases Life’s possessions, 
powers and products it will also increase its pleasures. 
Just as we are inclined to ignore small wastes of treas¬ 
ure, talent and time, we are tempted to overlook the 
lesser joys. Our Father intended our experiences to 
be richly flavoured with enjoyment. He created us with 
marvelous capacities for gratification, and surrounds 
us with abundant and varied corresponding supplies. 
Yet how empty, dull and joyless are many of our days? 
We look forward with glad anticipations to the great 
occasion which promises rare delight, rapturous trans¬ 
port or ecstatic joy; but we are prone to overlook the 
countless lesser pleasures of commonplace experiences. 
In our yearning for the conservatory and the garden 
we miss the beauty and the fragrance of the wayside 
flowers. In our anxiety over the drudgery and discom¬ 
forts of the journey we are heedless of the minstrelsy 
of Nature. Engrossed in the perplexities and vexa¬ 
tions of present problems, or the anticipations of future 
bliss, we fail to welcome many joys which seek admis¬ 
sion into our lives. We have eyes, but see not; ears, 
but hear not; we have minds and hearts, but do not 
understand. 

It would seem that our tendency is to lose the power 
of enjoyment as we journey away from childhood. 
In those early years it takes little to make one happy. 
Crude, inexpensive toys and a childish imagination 


44 


THE BUSINESS OF LIVING 


transform an unsightly corner into a veritable palace. 
The simplest airs are entrancing melodies; the plainest 
lunch is a delectable banquet, and the dullest playmates 
are a princely company. The child daily experiences 
ecstatic joys. The passing years bring great changes. 
Surrounded by rare blessedness many of us are joyless 
and unresponsive. There is grave danger that we 
shall forget how to be happy. We shall find our lives 
sweetened, strengthened and gladdened if we take to 
heart our Master’s counsel and, “Gather up the broken 
pieces” of enjoyment that nothing in the way of 
legitimate pleasure be lost. 

No attempt has been, or shall be, made to name all 
of the economies involved in this principle urged by our 
Lord. An exhaustive list would include every item of 
our assets. The few mentioned will suggest something 
of the possibilities for gain or loss. Our Father in¬ 
tended that we should be rich in possessions and powers, 
in pursuits and pleasures. There are many reasons 
why we should prize highly his gifts and conserve them 
scrupulously, whether great or small. 

It may help us in the performing of these duties 
to remember that these “Broken pieces” which we are 
urged to gather up are God's gifts. Nothing which he 
bestows upon us should be despised or esteemed lightly. 
Our heavenly Father does not give worthless trifles 
which cost him naught. His every gift is purposed by 
Infinite Love, planned by Infinite Wisdom and pro¬ 
duced by Infinite Power. “Every good gift and every 
perfect gift is from above, coming down from the 
Father of lights.” (Jas. 1:17a.) We should prize 
and preserve them because they come from him. 


THRIFT 


45 


However, it is obvious that God gives, primarily, 
not that he may get unto himself honour or praise .or 
love; but that he may supply our need. By neglecting, 
or wilfully disregarding, this duty we rob ourselves. 
Despite the plenitude of his generosity it should be 
remembered that he gives no more than is needed. We 
may be sure there was need of those “Broken pieces” 
which were gathered of old until twelve baskets were 
filled. You may be equally certain that a time will 
come when you will be sensible of your need of frag¬ 
ments which you are tempted to leave ungathered. 
Each one should heed Christ’s injunction for his own 
sake. 

But let no one suppose that he is to hoard treasure 
solely for himself. In some degree each is a steward 
holding in trust for others. It is not probable that 
Jesus meant the twelve to fill the baskets with pieces 
of barley bread for their exclusive use. The supply 
was provided for and first presented to the hungry 
throng. Jesus, “Brake the loaves and gave them to 
his disciples,” in order that they, in turn, might set 
before the multitude. Presumably his motive and 
method are unchanged. Much of that which is given 
you is designed for the satisfaction and sustenance of 
your brethren. To give is not to lose. It is still 
true that: “There is that scattereth, and yet increaseth; 
there is that withholdeth more than is meet, but it 
tendeth to poverty.” (Prov. 11:24.) The needs of 
others are so numerous and so pressing that we should 
utilise every means of giving help. 

Waste is more than folly; it is sin. Thrift is not 
only worth while; it is an important, imperative duty. 


46 


THE BUSINESS OF LIVING 


If the practice of this precept makes possible profit to 
oneself, provision for one’s neighbour and pleasure for 
God, each should begin promptly and continue per¬ 
sistently. The aim and effort of all alike should be 
to, “Gather up the broken pieces which remain over, 
that nothing be lost.” 


Ill 


ACCUMULATION 

“Lay not up for yourselves treasures upon the earth, 
where moth and rust consume, and where 
thieves break through and steal: but lay up for 
yourselves treasures in heaven, where neither 
moth nor rust consume, and where thieves do not 
break through nor steal” (Matt. 6:19, 20.) 

The conservation of life’s resources necessarily in¬ 
volves some provision for storage. It is not enough 
to possess or acquire; but some means should be de¬ 
vised, or adapted, for preservation to the end that 
acquisitions may accumulate. Many a man has, by 
combining subtle cunning with frugal industry, secured 
large treasure only to lose it because of inadequate or 
unreliable planning at this point. Not infrequently do 
we meet people who, though once rich, through such 
losses have become poor. Such catastrophes are possi¬ 
ble to each in proportion as he possesses, hence the duty 
of selecting a depository promising the maximum of 
security. 

The great Teacher gave painstaking effort to em¬ 
phasise the importance of this task. He assumed that, 
among normal human beings, to “Lay up treasure” is 
a universal desire and duty. On the other hand all are 
in danger of losing their acquisitions. His counsel 
consists of warnings against the danger together with 

47 


48 


THE BUSINESS OF LIVING 


encouragement and instruction for the performance 
of the duty. He gave information as to the place, and 
suggestions as to the method, for preserving this treas¬ 
ure. We shall have occasion to consider the duty, the 
depository in which the treasure will be secure and 
the manner in which deposits may be made. 

The duty is to accumulate, or as stated by Jesus, to 
“Lay up for yourselves treasures.” We are com¬ 
manded to supplement industry with intelligence; to 
couple frugality with foresight. Far from despising, 
we are to use every available means of safeguarding 
our possessions. This fact needs greater emphasis by 
reason of the theory, sincerely believed and insistently 
taught by many, that accumulation of material wealth 
is sinful. The words, “Lay not up for yourselves 
treasures upon the earth,” have been interpreted as 
denying to Christians the right to possess property. A 
thoughtful examination of the sentence will suffice 
for the correction of this error. What is regarded as a 
possible misfortune is, not plenty, but poverty; not 
too extensive an accumulation, but the loss of what has 
been acquired. We shall search the Bible in vain for 
justification of either wastefulness or improvidence. 
At no place, nor at any time, has God put a prize upon 
shiftlessness. The man of whom Jesus spoke, who 
was entrusted with a pound of his master's wealth, was 
not reproved because, by skill and diligence, he pre¬ 
served the original sum and acquired ten pounds as 
profit. Instead he was commended and rewarded. The 
story is true to life. Now as of old God entrusts his 
servants with his treasure. The principle of steward¬ 
ship, so insistently urged in Scripture, involves re- 


ACCUMULATION 


49 


sponsibility for the preservation of the trust and gives 
promise of reward for profits acquired. 

Human reason confirms the wisdom and justice of 
this Divine law. To conclude otherwise would involve 
the assumption that God chooses as his stewards, not 
those who recognise his ownership and are submissive 
to his authority; but the unfaithful, unscrupulous and 
unbelieving. This is manifestly absurd. Justice de¬ 
mands that faith shall be honoured and obedience re¬ 
warded. The welfare of both the Kingdom of God 
and the world demands that the saints possess wealth. 
To increase their holdings is to increase the comforts 
of the poor, the helps of the needy and the blessings 
of the unfortunate. To enrich Christians is to add to 
the resources available for education, evangelism and 
benevolences. It would be a calamity for the wealth 
of any community to be controlled by the wicked. It 
is fortunate for a community when its treasure falls 
into the hands of the righteous. God desires for the 
world such blessedness. Jesus assumed that all Chris¬ 
tians are under obligation to accumulate, and com¬ 
manded that earnest thought and diligent effort be 
given to the task of procuring and preserving posses¬ 
sions. 

If we concede the duty we face the difficult problem 
of selecting a depository, or, if you prefer, Choosing 
a bank. On this point Our Lord’s counsel, though 
brief, is comprehensive and convincing. He avers 
that there are only two treasuries and designates them 
as, “The earth,” and, “Heaven.” Between these one 
not only may, but he must choose. The importance 
of the results demands that one proceed with caution. 


50 


THE BUSINESS OF LIVING 


Jesus suggests the consideration of the advantages and 
disadvantages of each, and that choice be determined 
by the information acquired. The wisdom of such 
procedure is manifest. If you had a considerable sum 
of money which you desired to deposit for a time, and 
more than one bank was available, you would seek to 
ascertain which offered greatest security. If your in¬ 
vestigations led to the conclusion that one institution 
was absolutely safe, while the reliability of the other 
was at least questionable, you would unhesitatingly 
choose the former. Equal discretion is urged in select¬ 
ing a depository for the treasures of life. 

We are advised, “Lay not up for yourselves treasures 
upon the earth.” Some reasons for such counsel are 
given. Though the language is figurative the meaning 
is clear. To store here is, inevitably, to lose. In the 
earth are destructive agents and forces which will, 
sooner or later, deprive of, or destroy, one’s treasure. 
In our Lord’s land and time much valuable property 
was in the form of rich textiles, rare tapestries and 
costly fabrics. To accumulate quantities of these was 
the goal of many a man’s ambition. However, many 
suffered loss because of the ravages of moths. Upon 
the earth are insects which destroy. Those textiles 
which escaped the moth, and other forms of property 
immune to its ravages, encountered other dangers. 
The forces of decay are aggressive and tireless. Rust 
consumes! It was common in that day to dig in the 
ground and there conceal treasures; but many found 
their property destroyed by these ruthless forces. Nor 
was the treasure safe which eluded the moth and es¬ 
caped the rust. Then as now society was infested with 


ACCUMULATION 


51 


thieves. Ancient safeguards against theft were few 
and ineffective. The crude mud walls of oriental 
dwellings offered slight resistance to the thief. Nor is 
society now rid of this peril. Despite our boasted 
vaults, ingenious devices and trusted watchmen news¬ 
papers daily report losses, many and large, by theft. 
Now as of old, in the Occident as in the Orient, it is 
true that: “Thieves break through and steal.” 

But if it were possible to escape the thief, avoid 
the rust and evade the moth it would still be unwise 
to make the earth your depository for other reasons 
suggested by the Lord. One is the fact that man’s 
connection with the earth is temporary. He is a so¬ 
journer, not a permanent inhabitant. Since it is known 
that you must soon journey on it would be unwise 
to store your treasure where it needs must be left 
behind. “The earth” can issue no exchange which 
will be honoured in that world to which you are 
journeying. 

A still further objection is the fact that “The Earth” 
itself is a temporary institution. Assurances of an¬ 
cient seers and mediaeval sages are confirmed by modern 
scientists. This world is doomed. The charge has 
been placed and the fuse lighted by which its destruc¬ 
tion is to be accomplished. To store treasure here is 
to lose it; if not earlier, at the final conflagration. 

Jesus did not stop with negative instruction. He 
was not content with pointing out dangers and utter¬ 
ing prohibitions. These were preliminary and pre¬ 
paratory to positive instructions. He warned against 
the unreliability of the one, that he might the more 
effectively emphasise the trustworthiness of the other. 


52 


THE BUSINESS OF LIVING 


Hence he said: “Lay up for yourselves treasures in 
heaven.” Our Lord’s requirements are always just and 
wise, and when thoroughly understood call forth the 
approval of human judgment. In this instance some 
reasons are given which, as we would expect, are 
convincing. 

Heaven is to be chosen as a depository because of 
its absolute security. It lacks all of those things 
which make “The earth” objectionable, and possesses 
all of those qualities for lack of which “The earth” 
is to be rejected. This celestial treasure-house is a 
place where, “Neither moth nor rust consume; and 
where thieves do not break through and steal.” In 
it are no insects that destroy, no forces that make for 
decay, no foes who would defraud. This Kingdom is 
also a family. Citizens are children. The King is 
Father. He controls the resources of the universe. 
“The earth is Jehovah’s and the fulness thereof; the 
world and they that dwell therein.” (Ps. 24:1.) God 
guarantees the security of all treasures deposited in 
Heaven. Loss is not merely improbable, it is im¬ 
possible. 

Added to this is the important fact that this best 
of all treasuries is in the realm toward which we 
are journeying, in which we hope to make our final 
home. If you planned to journey to another continent 
of this world, knowing that you could never return, 
you would use the utmost care to have your property 
in such form as to insure its availability in your new 
home. This even though you knew you were to abide 
there only a few years. How much more zealously 
should you seek to “Lay up for yourselves treasures 


ACCUMULATION 


53 


in heaven,” when you remember that soon, and it may 
be very soon, you are to journey thither to abide for¬ 
ever! You will not wish to begin life there a pauper. 
You will desire the benefits of your accumulations. 
God sympathises with this desire and has made pro¬ 
vision for its realisation. This counsel of his Son in¬ 
dicates the way. Remember it is the only way. If you 
are to possess and enjoy in heaven you must, “Lay 
up for yourselves treasures,” there. 

If the wisdom of this course be conceded a question 
will arise as to the proper method of procedure. How 
may such deposits be made? The issues are too im¬ 
portant to risk uncertainties. Here, as throughout the 
business realm, will be encountered the ignorant incom¬ 
petent and the unscrupulous trickster. There is danger 
that men and women shall part with their treasures, 
believing them to be laid up in heaven, subsequently 
to learn that they have been ruthlessly defrauded. It 
is inconceivable that Jesus assigned a duty without 
making it possible for us to learn how it may be per¬ 
formed. However much we may be inclined to ques¬ 
tion the judgment, or suspect the motives, of others, 
upon the counsel of Jesus we may implicitly rely. A 
brief study of his teachings will be our best preparation 
for this important task. 

If we retain our Lord’s figure the first step may 
be stated as opening an account with God. This proc¬ 
ess is contemplated in Scripture from several points 
of view and under several figures of speech. As in¬ 
volving changes within the individual it is conversion 
or regeneration. As involving changes in outward 
relationships it is, with reference to the family, adop- 


54 


THE BUSINESS OF LIVING 


tion; with reference to the kingdom, naturalisation. 
Perhaps the filial and governmental relationships were 
combined in Jesus’ thoughts when he said: “Rejoice 
that your names are written in heaven.” (Luke 
12:20b.) This concept of a great book in which are 
written the names of God’s children, citizens of his 
kingdom, patrons of his bank, is a favourite with the 
sacred writers. Paul, in the Epistle to the Ephesians, 
refers to some, “Whose names are in the Book of 
Life.” (Eph. 4:3.) The author of the Epistle to the 
Hebrews mentions, “The general assembly and church 
of the firstborn who are enrolled in heaven.” (Heb. 
12 :23a.) And near the close of Revelation John says 
of the new Jerusalem: “And there shall in no wise en¬ 
ter into it anything unclean, or he that maketh an 
abomination and a lie: but only they that are written in 
the Lamb’s book of life.” (Rev. 21 :2y.) Since only 
those will be permitted to enter heaven whose names 
are written there, it follows that only those whose citi¬ 
zenship is in heaven can lay up treasures there. To 
open an account with God means simply to become a 
disciple of his Son. 

Assuming that this step has been taken we are con¬ 
fronted with the question: How are subsequent de¬ 
posits to be made? I wish to call attention briefly 
to two important ways. First: By gifts of life-treas¬ 
ure, whether of thought, or toil, or possessions, for the 
conservation and promotion of the interests of the 
kingdom of God. All Christians are sensible of an 
obligation to make such gifts, however inadequate their 
opinions as to the amount required. But not all have 
understood that what is expended in this way should 


ACCUMULATION 


55 


be listed, not with losses, but with deposits. Such 
expenditures do not impoverish; they enrich. Many 
a humble saint who has given without stint from his 
frugal store for the good of the kingdom of God, de¬ 
spite the criticisms of friends and the protests of Kins¬ 
folk, will be joyously surprised when the Bookkeeper 
gives the statement showing the large total of deposits 
to his credit in the Bank of Glory. And perhaps many 
who have withheld, or given sparingly and grudgingly, 
will be disappointed and humiliated when told how 
little treasure they have laid up in heaven. You may 
be sure that you will be credited with all you have 
given; but you will not find credits for what has been 
spent in selfish gratification. If you are poor there 
you will have only yourself to blame. God is still 
saying: “Whosoever is of a willing heart, let him 
bring it, an offering unto the Lord.” (Ex. 35 15.) 

Jesus specified a second method when he said: “Sell 
that which ye have, and give alms; make for your¬ 
selves purses which wax not old, a treasure in the 
heavens that faileth not, where no thief draweth near, 
neither moth destroyeth.” (Luke 12:33.) I n similar 
strain he said to the rich young ruler: “If thou would- 
est be perfect go, sell that which thou hast, and give 
to the poor, and thou shalt have treasure in heaven; 
and come, follow me.” (Matt. 19:21.) Language 
could not be clearer. “Give to the poor, and thou shalt 
have treasure in heaven.” This is the best kind of Sav¬ 
ings Account which any man can have, and it is within 
the reach of all. However that young favourite of for¬ 
tune is only one of a great host who have “Turned 
away sorrowful,” striving greedily to keep their pos- 


56 


THE BUSINESS OF LIVING 


sessions, yet by folly losing all. Still we have need of 
Paul’s instruction and admonition: “He that soweth 
sparingly shall reap sparingly; and he that soweth 
bountifully shall reap also bountifully. Let each man 
do according as he hath purposed in his heart; not 
grudgingly, or of necessity: for God loveth a cheerful 
giver.” (II. Cor. 9:6, 7.) 

It is well for each to make occasional investigation 
as to the status of his affairs. Look over the entries 
in your “Pass Book” or your “Duplicate Deposit Slips” 
and see what you have laid up in heaven. If the ac¬ 
count were closed and you were required to journey on 
to-day would you have much or little at your journey’s 
end? A man who plans a journey to a distant country 
takes some money to a bank here, and, when he arrives 
at his destination, presents his credentials, and the 
equivalent of what was deposited here is placed at his 
disposal there. Jesus reminds us that we are travellers 
en route to the Better Country. He assures us that 
we shall have at our disposal there all that we have 
laid up. This fact led Paul to charge men, “That 
they do good, that they be rich in good works, that 
they be ready to distribute, willing to communicate; 
laying up in store for themselves a good foundation 
against the time to come, that they may lay hold on 
the life which is life indeed.” (I. Tim. 6:18, 19.) 

Unfaithfulness in this duty results in reluctance to 
leave the earth. Still it is true: “Where your treasure 
is, there will your heart be also.” (Luke 12:34.) He 
whose treasure is laid up here will find the tendrils of 
his heart wound round about the world. The certainty 
of approaching separation will occasion the keenest 


ACCUMULATION 


57 


anguish. There is a story of a rich man who, realising 
that he was nearing the end, visited a dying friend who 
was poor but saintly. The visitor was despondent and 
rebellious, while the dying man was resigned, patient 
and joyous. When asked why he was not confident 
and happy as his friend, the rich man replied: “He is 
going to his treasure, and I—I am leaving mine.” 
Against such irreparable loss your Divine Friend warns 
you, and he advises, commands, entreats you to, “Lay 
up for yourselves treasures in heaven,” that the change 
of worlds may bring you gain instead of loss, joy 
instead of sorrow. 


IV 


INSURANCE 

u And I say unto you, Make to yourselves friends by 
means of the mammon of unrighteousness; that, 
when it shall fail, they may receive you into the 
eternal tabernacles.” (Luke 16:9.) 

No program for the Conservation of Life’s Re¬ 
sources would be complete which did not include some 
provision for safeguarding against loss. Perhaps such 
protection can best be summed up by the word Insur¬ 
ance. Among men of affairs insurance is regarded, 
not merely as permissible or desirable, but as necessary. 
The cost is listed with items of legitimate expense. The 
time was when the enterprising business man was 
asked: Do you carry insurance? But now he is asked 
instead: How much insurance do you carry ? or, What 
is the nature of your policies? 

Development in the application of insurance prin¬ 
ciples within recent years has been phenomenal. The 
result is that to-day insurance is available of almost 
every conceivable kind and in an all but endless variety 
of forms. For example: One can insure his property 
against loss by fire, wind, water, theft, or defective 
title; he can insure his business against loss from 
dishonest employees, burglary, credit or liability for 
injury to employees; he can insure his life against 
sickness, accident or death. The importance of such 

58 


INSURANCE 


59 


protection in social, industrial and commercial circles 
can scarcely be overestimated. 

This, as the preceding studies, is based upon the 
assumption that life, of itself, is a property of great 
value. If faithfully conserved and wisely used it is 
capable of producing large material returns. Upon 
this fact the business of life insurance is based. Think 
of a man upon whom a family is dependent for sup¬ 
port. So long as he retains the ability to labour and 
succeeds in finding lucrative employment all is well. 
But he has no permanent guarantee of either. If the 
family possesses property sufficient to produce an in¬ 
come adequate for its support well and good. If not 
he will be insistently urged to insure his life, thus 
guaranteeing provision for his dependents in case of 
his removal from the ranks of productive industry by 
unemployment, disability or death. If the man’s in¬ 
terest in life consisted wholly in assuring food, raiment 
and shelter for himself and family the provision indi¬ 
cated would suffice. In that case it would be useless to 
consider the question of insurance further. But as a 
matter of fact man is much more than a provider for 
a family. Both he and his dependents have needs other 
than the material and temporal. All are immortals. 
That man dwells, for the present, in a house of clay 
called the body. From the very nature of its materials 
and construction that home will serve him only tem¬ 
porarily. The time will come when it must be aban¬ 
doned. Willingly or unwillingly he must journey forth. 
In that other country he will have need of a new 
house and means of subsistence adapted to the con¬ 
ditions of the new life. Inasmuch as these experiences 


60 


THE BUSINESS OF LIVING 


and needs are to be universal all should be interested in 
the question as to the possibility of making such pro¬ 
visions as will prevent loss and guarantee a supply 
for future needs. It would be passing strange if pro¬ 
tection were possible against loss in things material, 
and yet none was in any way available in things 
spiritual. It would be anomalous for man to strive 
to make secure the temporal and neglect the eternal. 
One of the fundamental claims of Christianity is that 
ample provision has been made for this contingency; 
and that complete protection is available to every nor¬ 
mal human being. We need to reflect upon the de¬ 
sirability of such insurance, the means by which it 
may be obtained and the steps necessary to keep it in 
force. 

If we are to form an intelligent judgment as to the 
desirability of any form of insurance we must know 
the advantages claimed. In the case in question these 
may be summed up as twofold: There is protection 
against loss, and there is promise of profit as an in¬ 
vestment. 

It should not be necessary to urge the desirability 
of protection upon a people accustomed to insure every¬ 
thing they possess. He who invests a considerable sum 
of money in a home thinks at once of insurance. He 
recognises that there is a possibility, not to say a prob¬ 
ability, of its destruction. He plans to secure himself 
by means of insurance. That is commendable prudence. 
But his judgment is wofully defective if he does not 
regard his life as of incomparably greater value than 
his house, be the building however costly and the fur¬ 
nishings however luxurious. Life is not only suscepti- 


INSURANCE 


61 


ble to grave injuries; but it is constantly being threat¬ 
ened with complete destruction. 

The danger of loss here is much greater than of 
materials. Two facts prove this conclusively. The 
first is the certainty of death. Your house may be de¬ 
stroyed, or it may stand; but your physical powers will 
certainly fail. Death is inevitable. It may come at 
any moment. At most it will be delayed only a few 
years. In any event the time is short and, if unpro¬ 
tected, complete loss is certain. The second fact is that 
such loss is irreparable. If your home is destroyed you 
may, by frugal industry, secure another; but by no 
possibility can you restore your life. How comfort¬ 
ing then is the assurance of an authorised representa¬ 
tive of the Company, himself a policy holder, “We 
know that if the earthly house of our tabernacle be 
dissolved, we have a building of God, a house not made 
with hands, eternal, in the heavens.” (II. Cor. 5:1.) 
And again, contemplating the same experience, he 
wrote: “For this corruptible must put on incorruption, 
and this mortal must put on immortality. But when 
this corruptible shall have put on incorruption, and this 
mortal shall have put on immortality, then shall come 
to pass the saying that is written, Death is swallowed 
up in victory.” (I. Cor. 15:53, 54.) The protection 
is absolute. 

The matter of investment will subsequently be con¬ 
sidered at some length, but it should be said in passing 
that the insurance under consideration is desirable be¬ 
cause of its assured profits. It is recognised that youth 
should lay by in store for old age, with its lessening 
powers and possible total disability. Surely it is not 


62 


THE BUSINESS OF LIVING 


less wise to make provision in time for the enjoyment 
of eternity. In the world of affairs it may be true 
that other investments are preferable to ordinary life 
insurance because they offer equal security and larger 
returns; but in this higher realm no investment could 
be more profitable than this which I am urging. You 
count him fortunate who, in his declining days, is able 
to supply his needs by returns from endowment in¬ 
surance which was procured during his productive 
years. Such foresight should be commended. But 
is he not more fortunate who, in eternity, shall be 
able to enjoy returns from a contract made here? This 
other-world profit is repeatedly and authoritatively 
promised. 

While giving precedence in the discussion to the re¬ 
turns in the life to come, because these are of pre¬ 
eminent importance, one should not overlook the fact 
that the guarantee covers all present needs. Paul 
wrote: “My God shall supply every need of yours, 
according to his riches in glory in Christ Jesus.” (Phil. 
4:19.) And again, “Godliness is profitable for all 
things, having promise of the life which now is, and 
of that which is to come.” (I. Tim. 4:8.) As an 
investment nothing could be more desirable than this 
which bears a reliable guarantee of a satisfactory sup¬ 
ply of every need, physical and spiritual, on earth and 
in heaven, in time and in eternity. Primarily each is 
his own beneficiary, and will receive dividends both 
here and hereafter. The Guarantor is none other than 
the Lord God Almighty. His promises cannot fail. 

If the desirability of such insurance be conceded the 
question will arise, How may it be procured? Is it 


INSURANCE 


63 


possible for every individual to meet the requirements ? 
In those systems devised and developed by men the 
requirements are twofold. First: The applicant must 
give evidence of a standard of fitness by means of an 
examination by experts; second: Specified restrictions 
are to be observed and stipulated premiums are to be 
paid. Not infrequently men who are eager to take out 
insurance and able to pay the premiums find it impossi¬ 
ble to secure policies in any reputable company because 
they cannot pass the required examination. On the 
other hand some who could pass the examination are 
unable to pay the premiums. The conditions for this 
kind of insurance are prohibitive for many. Thus 
it sometimes happens that those who need protection 
most are unable to procure it at all. We wish to know 
if this is also true of the higher insurance which we 
are considering. 

What are the preliminary requirements ? Is the test 
physically, mentally, morally or spiritually prohibitive? 
The answer is clear, emphatic and encouraging. Jesus 
himself said: “I am not come to call the righteous, but 
sinners to repentance.” (Matt. 9:13b.) And again, 
“They that are whole have no need of the physician, 
but they that are sick.” (Mk. 2:17.) This fact was 
a source of joy to the early Christians. Paul wrote: 
“This is a faithful saying, and worthy of all accepta¬ 
tion, that Christ Jesus came into the world to save 
sinners; of whom I am chief.” (I. Tim. 1:15*) 
Please remember that Paul was not writing of an ab¬ 
stract theory, but a practical truth vitalised in personal 
experience. A fundamental pre-requisite is the fact 
of need. No applicant who sincerely desired and 


64 


THE BUSINESS OF LIVING 


earnestly sought Christ’s blessings has ever been denied 
because he was too wicked. Of Jesus it is written: “He 
is able to save unto the uttermost them that come unto 
God by him.” (Heb. 7:25a.) No one will be turned 
away because of inability to attain the required stand¬ 
ard. It is within the reach of all. 

You are not to conclude, however, that the only re¬ 
quirement is need, for then all would be automatically 
insured. This is denied by the highest authority. Is 
it possible that the explanation is found in the high 
cost? It is well known that ordinarily the cost in¬ 
creases as desirable features are added to policies. So 
marked is this that many of the most desirable policies 
are available only to people of large means. If it be 
true, as claimed, that this is the highest form of in¬ 
surance and the most desirable, it might be supposed 
that it is correspondingly more expensive. In a sense 
this is true. It is the most expensive insurance known 
to the world. If one was required to pay the actual 
cost he would face the impossible. But fortunately 
this is not necessary. The Founder seeks, not profit 
but philanthropy. If you use the term premium as 
including, in the aggregate, the cost of insurance, the 
word should not be used in this connection. No man 
ever has, or ever can, compensate Deity for the bless¬ 
ings we are considering. But because we cannot pay 
the full cost we are not to conclude that working is re¬ 
quired. Wise philanthropists often make exactions 
of their beneficiaries. God is no exception to this 
rule. For convenience, under the limitations indicated, 
we may use the term Premium as including God’s re- 


INSURANCE 


65 


quirements. The fact that these are possible to all 
does not mean that they are unimportant. 

The requirements may be summed up in two words, 
namely, faith and obedience. That both are necessary 
is repeatedly affirmed in the Bible. Jesus said: “He 
that believeth on me, though he die, yet shall he live; 
and whosoever liveth and believeth on me shall never 
die.” (Jno. 11:25b, 26.) Equally clear is an earlier 
utterance: “He that believeth on the Son hath eternal 
life; but he that obeyeth not the Son shall not see life, 
but the wrath of God abideth on him.” (Jno. 3:36.) 
Again he said: “Every one therefore that heareth these 
words of mine, and doeth them, shall be likened unto 
a wise man, who built his house upon the rock.” As¬ 
surance is given that this house shall stand in the day 
of storm. But, “Every one that heareth these words 
of mine, and doeth them not, shall be likened unto a 
foolish man, who built his house upon the sand.” The 
loss of that structure is inevitable. (Matt. 7:24-27.) 
Faith and obedience are necessary. 

The justice of these requirements is seen in two 
facts. First: Faith is possible because of the abundant 
and convincing evidence. John wrote: “Many other 
signs therefore did Jesus in the presence of his disciples,, 
which are not written in this book; but these are. 
written that ye may believe that Jesus is the Christ,, 
the Son of God; and that believing ye may have life 
in his name.” (Jno. 20:30, 31.) This purpose has 
been accomplished in millions of lives. The evidence 
is sufficient. 

In the second place, obedience is reasonable. Every 
commandment is for our good. If sometimes it should 


66 


THE BUSINESS OF LIVING 


seem otherwise it is safe to conclude that our judgment 
is at fault. God knows our needs better than we know 
them; and he has planned for us more wisely than we 
can plan for ourselves. We shall do well if we go 
forward by faith when we cannot walk by sight. 

Special attention should be given to the fact that 
these requirements are continuous. Earthly companies 
will permit the insured to pay larger premiums in 
limited number thus, in a stipulated period, securing 
a “Paid up policy.” Many seem to assume that this 
is likewise possible with God. Frequently one is heard 
to affirm that he is a Christian by virtue of some past 
faith or experience or activity. These are not conclu¬ 
sive evidences. The promise is not, “He who makes 
a good beginning” but, “He that endureth unto the 
end shall be saved.” (Matt. 24:13.) The conditions 
of the contract must be met. It would be well to re¬ 
member that here, as in the companies of men, agents 
are without authority to alter or waive conditions. An 
earnest effort should be made to learn from a reliable 
source what is required. 

Such careful, comprehensive investigation will com¬ 
pel the conclusion that many things are needful. Not 
only are there those activities commonly summed up 
in the word obedience, but there are certain restrictions 
to be rigidly observed. The justice of this principle is 
recognised everywhere. Life insurance policies often 
include specific restrictions, such as travel involving 
extraordinary dangers or work in extra-hazardous oc¬ 
cupations. In the higher realm many things are for¬ 
bidden. To disregard these prohibitions is to invali¬ 
date one’s policy. 


INSURANCE 


67 


The fact should be emphasised that if insurance is 
to continue in force all stipulated requirements must 
be met. Doubtless many people believe their property 
to be protected by insurance whose policies are void by 
reason of their failure at this point. It is to be feared 
that there are larger numbers who believe themselves 
secure in the favour of God who have invalidated his 
promises by disregarding his commandments. If you 
conceive complete obedience to God as the premiums, 
remember payments must be made regularly if the 
policy is to continue in force. This is of the utmost 
importance. There was a man who, soon after reach¬ 
ing his majority, took out a policy upon his life in a 
fraternal society. For many years he paid his dues 
regularly. But during a period of business stringency 
he permitted the policy to lapse by non-payment. A 
little later he died, and the family, ignorant of his 
neglect, sought to collect the face of the policy, only 
to learn that it was worthless. Such disappointment 
may be even more common in the higher realm. Most 
of us know men and women who were once active, de¬ 
vout Christians whose zeal has waned and whose love 
has cooled. They may possess baptismal certificates, 
Church letters or other evidence of past discipleship; 
but these have no more value than lapsed insurance 
policies. Each should strive to meet all of God’s re¬ 
quirements that his security may be assured. 

Do not forget that it is possible to know that insur¬ 
ance is desirable, how it may be obtained and what is 
necessary to keep it in force, and yet live and die un¬ 
insured. Likewise it is possible for one to be con¬ 
vinced of the desirability of the religion of Jesus the 


68 


THE BUSINESS OF LIVING 


Christ, to know the conditions upon which his favour 
may be gained and kept, and yet live without God and 
die without hope. If you are to be protected by in¬ 
surance you must secure a policy. If you are to enjoy 
the blessings of Christianity you must enter into cove¬ 
nant relationship with Christ. Whatever protection 
against loss you may seek for your buildings, your 
business or your body, do not neglect the security of 
your soul. Heed your Lord’s counsel: “Make to 
yourself friends by means of the mammon of unright¬ 
eousness ; that, when it shall fail, they may receive you 
into the eternal tabernacles.” 


PART III: LIFE INVESTMENTS 






PART III: LIFE INVESTMENTS 


i 

LIFE INVESTMENTS 

“And he called ten servants of his, and gave them ten 
pounds, and said unto them, Trade ye herewith 
till I come.” (Luke 19:13.) 

All are capitalists and should search for safe and 
profitable investments. The capital to be used con¬ 
sists, not in precious metals, neither sparkling gems, 
nor stocks, nor bonds, nor lands; but mortal lives en¬ 
dowed with a capacity for immortality. Life Capital, 
as the pounds of the Master’s parable, is designed for 
use or investment. The importance of wisdom and 
fidelity in performing these duties will be apparent if 
we remember that it is only by investment that such 
resources may be made to produce a profit; aye more, 
it is only thus that possession may be retained. Not 
to use your treasure is to lose it. The man of the par¬ 
able who carefully wrapped his pound in a napkin and 
hid it learned this to his sorrow. Society recognises 
the justice of the law. He who hoards his possessions, 
refusing to place them where they will help in sustain¬ 
ing the nation and in doing the world’s work is an 
enemy to society. Hence the word miser has come to 
be used as an epithet which carries the stigma of ab- 


72 


THE BUSINESS OF LIVING 


horrence and detestation. He who selfishly hoards Life- 
treasure becomes a miser in a more culpable sense, be¬ 
cause he commits a graver crime against his fellows. 
Thus whether one thinks primarily of his own interests, 
those of his brethren or of God, his duty is clear: The 
capital given to his keeping should be kept busy. This 
usefulness should possess the characteristics of invest¬ 
ment. 

To recognise this duty and to harmonise with it one’s 
desires is not to reach a complete and final solution 
of his problem. He must still face many complicated 
and perplexing questions. We are told that in the 
realm of affairs safe and lucrative investments are in¬ 
creasingly difficult as commercial and industrial ac¬ 
tivities multiply. It is not unreasonable to suppose 
that a similar difficulty will be encountered by the 
prospective investor of Life Capital, because of the 
growing multiplicity of Society’s demands for service. 
It should be remembered that, as the ideal Capital in¬ 
volves Life’s largest possible development, the ideal 
investment involves Life’s largest possible usefulness. 
A question of vital importance therefore which con¬ 
fronts each human being is this: In what way shall I 
invest my life? The consideration of specific invest¬ 
ments will be reserved for later studies. For the 
present let us consider a few principles by which choice 
should be governed. 

There are two general classes of investments. One 
is highly speculative, including what are popularly 
called “Wildcat” ventures, giving promise of ab¬ 
normally large and unusually quick returns. The other 
is conservative in character consisting of securities 


LIFE INVESTMENTS 73 

which promise only moderate, and sometimes deferred, 
dividends. 

It would seem that the average man has an innate 
taste for the “Get-rich-quick” variety of investment. 
Worthless certificates of stock, if beautifully embossed 
and attended by impossible promises of a versatile 
promoter, find a ready sale. Those in a position to 
know affirm that the losses of the American people, 
from this source alone, total hundreds of millions of 
dollars annually. But it is not merely material wealth 
which is lost through the glamour of such enterprises. 
Far more serious are the losses of Life-treasure. There 
is heart-breaking tragedy in the familiar story of men 
who, with childlike credulity, invest their accumula¬ 
tions, resulting from years of exhausting toil and ex¬ 
acting self-sacrifice, in securities from which no return 
either of dividend or principal will ever come; but in¬ 
comparably sadder is the tragedy when the treasure is 
Life-capital which the hapless investor has lost beyond 
recall. Few resist altogether the lure of the unreliable. 
Most of us have invested some of our time and toil and 
thought in pursuits from which we expected large re¬ 
turns in pleasure, profit or power. The results have been 
disappointing. Though much time has elapsed we have 
received no dividends. Gradually we are coming to 
realise that if all of our resources had been expended 
thus we should long since have been insolvent. The 
counsel of the wise, reinforced by our own observa¬ 
tion and experience, should teach us to abjure “Wild¬ 
cat” investments. 

In contrast with these are commended to your con¬ 
sideration a class of conservative investments which 


74 


THE BUSINESS OF LIVING 


provide security for your principal and a guarantee of 
fair dividends. Both reason and experience attest their 
desirability. Although he does not participate in the 
spectacular displays nor experience the alternating 
thrills of expectation and apprehension which come 
to the speculator, the conservative investor finds com¬ 
pensation in the restful calm growing out of the as¬ 
surance that his reward shall be plenty rather than 
poverty, pleasure rather than pain. His expectations 
are in moderation and he exercises the grace of patience. 
As a rule he is not disappointed. Often he is richly 
rewarded. 

The determination to reject all of those investments 
which are objectionable because they promise too much 
does not entirely solve one’s problem. Choice is diffi¬ 
cult because of the number and variety of investments 
confessedly desirable. Naturally each will wish the 
largest returns consistent with safety and honour; but 
upon these two qualities you should steadfastly insist. 
To this end one should strive to ascertain, not only the 
certainty and amount, but also the source of prospective 
dividends. It is assumed that you would be unwilling 
to support a dishonourable enterprise with your money, 
much less with your life. In every instance there 
should be insistently demanded a frank and full answer 
to the question: Is it worthy? 

In determining this note first the effect of the en¬ 
terprise upon others. Will it help or harm? Desire 
and demand the truth. However large the returns, 
and however popular and respectable the methods, you 
should be unwilling to enrich yourself through the 
physical, mental, moral or spiritual impoverishment or 


LIFE INVESTMENTS 


75 


debauchery of your brethren. To do these things is 
to enter partnership with Shame. The least one should 
demand is the complete absence of the injurious. The 
least he should desire is a positive and abounding help¬ 
fulness. 

In addition to the interests of others each should 
consider those of his own life. To neglect this duty 
is to imperil his all. Instances are not uncommon in 
which large dividends have been paid regularly for a 
time, but subsequently it became known that they came, 
not from profits, but from the principal. They were 
not an equitable distribution of earnings; but an un¬ 
scrupulous means of attracting additional investment. 
Many a young heir has made heavy drafts upon his 
inheritance, ignorantly assuming that he was using only 
earnings, but finally awaking to the fact that he has ex¬ 
hausted his capital. Such experiences are pitiful. You 
are determined not to be guilty of such folly in connec¬ 
tion with your worldly possessions; but what of the 
rich treasures of your life? The analogy is real. Many 
a youth has dwarfed his body, dulled his mind and 
damaged, if not destroyed, his soul in activities and 
indulgences which he supposed to be harmless. Each 
of us has known some who thus became bankrupt. None 
is immune to this danger. Before committing one¬ 
self to any activity or interest there should be assur¬ 
ance of personal security. 

Even among investments which are unobjectionable 
choice should be made with discrimination. The capital 
of each is limited in quantity and distinctive in quality. 
There are investments, exceedingly profitable and other¬ 
wise desirable in themselves, which are utterly im- 


76 


THE BUSINESS OF LIVING 


practicable for some individuals because their re¬ 
sources are not of the required character, condition or 
extent. In business circles the man whose resources 
may be summed up in three figures often selects a very 
different security from that chosen by his neighbour 
whose totals extend to six or seven figures. Some se¬ 
curities are available only in large denominations. The 
principle obtains in this higher realm. The investment 
must be suited to the resources available. If one’s 
chief asset is a skilful hand, investment should be 
sought where this form of capital is in demand. If 
one’s greatest resources is a trained mind, he should 
invest where mental treasure is at a premium. Apply 
the principle throughout the list. Choose that for which 
by nature and training you are best fitted. 

Another quality to be insisted upon is permanency. 
It would be unwise to devote one’s life to producing 
things which from their very nature must soon perish, 
or to things for which there will, presumably, be no 
continuous demand. The prudent business man does 
not invest extensively, certainly not exclusively, either 
in perishable goods, or novelties which are to enjoy 
only a passing favour. Observation and reflection will 
convince you that multitudes are devoting themselves 
to interests possessing only small temporary value, or 
entirely worthless. Such mistakes should be scrupu¬ 
lously avoided. Look to the future and invest with 
a view to its developments. Do not rest content with 
good; but seek earnestly the best. 

Still another principle, urged insistently in com¬ 
merce and agriculture, which should be observed in the 
Business of Living may be summed up in the word 


LIFE INVESTMENTS 


77 


diversification. Seldom, if ever, is it desirable to in¬ 
vest one’s all in one security. Business experts stress 
this in the realm of dollars. It is equally important in 
the realm of life. It is imperative that each invest 
some capital where dividends will be in the form of 
material supplies. We must have food, raiment and 
shelter. We desire, and may justly strive to obtain, 
creature comforts other than bare necessities. But 
there are needs beyond the material. Our nature in¬ 
cludes the mental and spiritual as well as the physical. 
It would be folly to pamper the body while starving the 
mind and soul. By no process of reasoning can one 
conclude that the higher nature is less important than 
the lower. On the contrary Reason insists that if either 
must be neglected it should be the body. This should 
be urged the more insistently because it was so fre¬ 
quently and emphatically affirmed by the great Teacher. 
Witness his story of the rich man who planned to live 
at ease, eating and drinking and making merry, who 
was called, “Fool,” because while feasting in body he 
famished in soul (Luke 12:16-21) ; and his illuminat¬ 
ing question, “What doth it profit a man, to gain the 
whole world, and forfeit his life?” (Mk. 8:36.) 

On this, the highest authority, each is urged to in¬ 
vest part of his Capital, and it should be no insignifi¬ 
cant part, in securities which will be negotiable and 
productive in eternity. Farsighted business men often 
make investments from which they expect little or no 
immediate returns. Though there must be years of 
waiting they are convinced the ultimate profits will 
justify the delay. This is true of the form of invest¬ 
ment under consideration. By this it is not meant that 


78 


THE BUSINESS OF LIVING 


in this life no returns are to be expected from this 
source. On the contrary the dividends which will 
secure for you most of sustenance and satisfaction 
here will come from these investments. But these are 
incidental and insignificant as compared with those 
which shall accrue and become available in the life to 
come. He would be regarded as inexcusably foolish 
who rejected an investment of absolute security and 
large returns and invested his all in worthless Oil or 
Mining stocks; yet he is a wise man as compared with 
one who invests all of his Life Capital in the perish¬ 
able things of this world which can, by no possibility, 
possess even the smallest value in the world to come. 

Having determined the kind of investments to be 
made one is confronted by the question of time: When 
begin ? At first thought this may seem a needless ques¬ 
tion, but reflection will make manifest its importance. 
Thousands of young people intend to make important 
Life investments at some indefinite future time; but 
feel no need of haste. Perhaps some act prematurely. 
The usual mistake, however, is in the opposite direc¬ 
tion. It is becoming increasingly difficult, yet in¬ 
creasingly important, for youth to make an early 
choice. This is an age of specialisation. To succeed 
in any worthy vocation requires greater knowledge and 
skill than in the past. The requirements are con¬ 
stantly becoming more exacting. In some degree the 
modern aspirant becomes a competitor of all who have 
gone before. Poet and preacher, artist and artisan, 
merchant and manufacturer, each is in some degree 
compared with those who have attained greatest emi¬ 
nence in his chosen field of labour. The earlier one 
can make an intelligent choice the better, and having 


LIFE INVESTMENTS 


79 


begun both the original Capital and the increment 
should be kept busy. 

It is surprising how rapidly a sum will grow if kept 
continuously invested and the interest be added. A few 
cents a day, or a few dollars a week, prudently in¬ 
vested and faithfully conserved have sufficed, in many 
instances, for family needs in declining years. The 
results are equally striking in Life Investments. A 
striking illustration was recently published relating to 
the mind. Actual figures had been gathered as to the 
incomes of a group of men for the period of their pro¬ 
ductive industry. Some were educated and some un¬ 
educated. The former received an average of twenty- 
four thousands dollars each more than their uneducated 
brothers. The superiority resulted, primarily, from an 
average of eight years spent in school. That group of 
men had received in actual cash three thousand dollars 
per year for the time spent in securing an education. 
Of course there were other important gains aside from 
the money, but this alone would amply justify the in¬ 
vestment. There are not many labours possible to 
untrained and inexperienced youth which will net three 
thousand dollars per year. The chief objection is that 
the payments are deferred; but even so they become 
available in the period of greatest need. It should 
also be remembered that dividends from such invest¬ 
ments, as from all that enrich and ennoble life, shall 
be enjoyed in perpetuity. 

Each human being will be confronted by many im¬ 
portant questions while journeying through this world; 
but none will be more worthy of consideration than 
this: What shall I do with my life? The answer 
should be given in the light of the happiness and well- 


80 


THE BUSINESS OF LIVING 


being of oneself and others and the glory of God. One 
will not wish selfishly to hoard, nor carelessly to waste 
his treasure. Each should invest where the principal 
will be safe and constantly increasing in value, and 
where dividends will be sure. And surely a goodly 
portion should be devoted to interests which are 
eternal. 

Some years ago I read the story of a young man of 
good family, splendid ability and exceptional training 
who was sorely perplexed as to his future. One day 
he approached a prominent business man of the com¬ 
munity, who was known to be a devout Christian, and 
said: “I have come to you for advice. I am just enter¬ 
ing upon my business career. I have a good education 
and some means. I do not know just what to do with 
either the money or the life. I am anxious to invest 
all safely, and yet with assurance of good returns. Can 
you tell me where I can put it?” The older man was 
deeply moved. Thoughtfully he picked up a New 
Testament from his desk and opening it said: “Yes I 
think I can advise you. I know where you can invest 
everything you have, not only with assurance of no 
loss, but with an absolute guarantee of ten thousand 
per cent profit.” And handing the young man the Book 
asked him to read the passage marked. The words 
were these: “There is no man that hath left house, 
or brethren, or sisters, or mother, or father, or children, 
or lands, for my sake, and for the Gospel’s sake, but 
he shall receive a hundred-fold now in this time, . . . 
and in the world to come eternal life.” (Mk. 10:29, 
30.) They are words of the Christ. They contain 
a promise of God which cannot fail. 


II 


“BUYING UP THE OPPORTUNITY” 

“Buying up the opportunity, because the days are evil.” 

(Eph. 5:16a, Margin.) 

Human beings are expected to be as merchantmen 
in the market place alert, shrewd, farsighted, seeking 
diligently for bargains. There is need of accurate 
knowledge, discriminating judgment and the power 
of prompt decision. Paul approves the attitude and 
commends certain purchases. He wrote: “Look there¬ 
fore carefully how ye walk, not as unwise, but as wise; 
redeeming the time,” or, as translated in the margin, 
“Buying up the opportunity.” From all of the various 
offerings of assembled traders the apostle advises the 
purchase of opportunity. Though figurative the words 
are forceful and their meaning is clear. There is an 
analogy between the transactions of tradesmen and 
wise living, To each is given the privilege of “Buying 
up the opportunity” to his profit. 

We are to consider a few of the many offerings. 
It would be inexcusable presumption to attempt to 
name them all. Standing under the open sky on a 
clear night and looking heavenward one sees thousands 
of stars flashing in the firmament as campfires around 
which may be gathered the invisible soldiery of God. 

Yet even as he gazes, awestruck, at those innumerable 

81 


82 


THE BUSINESS OF LIVING 


lights, he realises that he can see only a tithe of God’s 
gleaming campfires. Scientists assure him that there 
are millions in the realm beyond his ken. So when 
one thinks of the opportunities of young life there 
flashes before the imagination a host so overwhelming 
that he cannot count them for their multitude. Yet 
even then he realises that if the veil were drawn aside 
that he might look with quickened vision upon the 
realms beyond, he would behold other millions among 
the infinite and the eternal. We should desire and 
seek to know in what some of these consist, where and 
when they are available and how they may be procured. 

Men and women are not lacking who regard human 
life as an exhausted soil; to whom the Golden Age is 
past. According to their lament the ancients stole all 
of our best thoughts; the fathers wrought out models 
which we must slavishly imitate. They tell us that 
long ago discoverers voyaged over all oceans and made 
known all continents; explorers traversed every hill 
and valley in their search for hidden treasure; in¬ 
ventors made captive the elusive forces of nature and 
trained them to do man’s bidding. Thus many are 
wont to insist that man is no longer a pioneer whose 
privilege it is to blaze new paths through the wilder¬ 
ness, but a traveler who, of necessity, must journey 
along established, well-built, accurately marked high¬ 
ways. It is assumed that neither new enterprises are 
to be launched, nor old ones are to be enlarged. This 
has always been the plaint of Mediocrity. The theory 
was conceived of Weakness and born of Indolence. 
Its popularity is due to the inability of Imitation to 
gain the recognition accorded Originality. Its accept- 


“BUYING UP THE OPPORTUNITY” 


83 


ance evidences a lack of initiative. It is wholly false. 

Those more thoughtful and better informed realise 
that the opportunities of the present, though different 
in character, are more numerous and of greater value 
than those proffered any preceding age. For millenni¬ 
ums man has been a tiller of the soil; but, far from ex¬ 
hausting the possibilities of this industry, he has only 
made a beginning. Science to-day is enabling him both 
to increase the quantity and improve the quality of his 
products. Prophets are looking forward to the time 
when every family in the vegetable kingdom shall make 
some contribution to the comfort and welfare of hu¬ 
manity. Commerce and Industry are being projected 
on a scale that is without precedent in history; yet no 
well informed man doubts that greater combinations 
are to come. Among discoverers much has been done, 
but even conservatives believe that more remains. Not 
a few are prophesying that the next few years will 
witness discoveries more important to our race than 
those of Columbus and his contemporaries. In the 
realm of inventions the same truth maintains. It is 
claimed that during the past half century more progress 
was made here than in all preceding time; yet inventors 
have only blazed the way. Governments have been or¬ 
ganised from time immemorial, but we have not yet 
passed out of the experimental stage. The world is 
still looking with longing for statesmen who shall be¬ 
come deliverers. Nor in the realm of Religion have 
we reached the goal. True, no new system is to come 
from God, for none other is needed, but there are press¬ 
ing needs and limitless possibilities for larger planning 
and increased efficiency in our work for God. 


84 


THE BUSINESS OF LIVING 


So it is in every realm. Emerson’s words remain 
true: “America is another name for opportunity. Our 
whole history appears like the last effort of Divine 
Providence in behalf of the human race.” No sage 
can look upon a youth who reclines at ease amid the 
luxury of a palatial home and foretell his career. No 
seer can look upon one, clad in rags and sleeping upon 
a pile of refuse straw in an uninviting hovel, and tell 
what his future is to be. It may be that the record 
of each will be a foul blot upon the pages of history; 
or both may be remembered as benefactors of their 
kind. With normal powers youth’s opportunities are 
all but boundless. A great man of the past generation 
said: “The barriers are not yet erected which can 
say to aspiring talent and industry, ‘Thus far, and no 
farther.’ ” 

As there are rich opportunities in every avenue of 
activity so are they available to all classes and in every 
period of life. A glance at the pages of history, or a 
glimpse of contemporary life, will suffice to convince 
you that those of advanced age have been, and are be¬ 
ing, called upon to serve, not only in the counsel cham¬ 
ber, but out on the firing line. Many who have passed 
the age of threescore and ten, not a few who have 
passed fourscore years, have won fame and fortune 
by rendering signal service to society. Witness Frank¬ 
lin and Gladstone in the realm of statecraft; Bancroft 
and Victor Hugo in literature; Faraday and Edison 
in science; Angelo and Titian in art; Moses and Au¬ 
gustine in religion; Morgan and Wanamaker in busi¬ 
ness; Wellington and Foch in war! The annals of 
all lands and peoples abound in stories of men and 


“BUYING UP THE OPPORTUNITY” 


85 


women of advanced age who have bought up the op¬ 
portunity. 

Youth has always received wide recognition, and 
never more generously than to-day. Young people are 
filling positions of greater opportunity and responsi¬ 
bility than ever before. Work calling for exceptional 
strength and intelligence is being assigned to young 
men. Tasks requiring a quick eye, a skilful touch and 
a sympathising heart are entrusted to young women. 
The youth of our age has no basis for complaint by 
reason of the treatment received. The gates leading 
to every avenue of attainment are open wide, and the 
keepers hail youth with joy and bid them enter the 
lists of the good and great. And when one hesitates, 
fearful that he cannot accomplish what he is asked to 
do, some kindly spirit seeks to give courage by relating 
the stories of some who, in other days, have tried and 
won. Does your heart quicken its beating at the sight 
of an advancing column and the sound of fife and 
drum ? Do you long to lead great armies on to victory 
and glory, but feel that youth is a barrier? You art 
told that Alexander the Great, Napoleon and others 
of their kind were young men when they crossed moun¬ 
tains which were thought impassable, scaled fortresses 
which were thought impregnable and brought victory 
to those whose maturer vision could foresee only de¬ 
feat and disaster! Do you long to become a statesman 
and help your country to a nobler destiny, but feel that 
you should wait until your faculties are ripened by the 
experiences of the years? You are told that Pitt and 
Bolingbroke were ministers in their nation almost before 
they were men! Do you long to add to the world’s 


86 


THE BUSINESS OF LIVING 


song or story, yet feel that you must wait until the 
years have furrowed your cheeks and whitened the 
locks upon your brow? You are told that Burns sang 
sweetly, though young in years, and that Keats and 
Shelley lived and sang and died before their morning 
reached to noon! Does your heart go out in sym¬ 
pathy to the unfortunate while you are imbued with a 
great longing to soothe the fevered brow and minister 
comfort to the aching heart, while you feel that you 
should wait until trials have broadened your nature 
and sorrow has deepened your love? You are told 
that Clara Barton and Florence Nightingale were but 
maids when they ministered to suffering soldiers upon 
the battlefield so effectively that men thought them 
angels come down from heaven! Is your soul appalled 
by human folly and moved with an intense yearning 
to turn wanderers toward righteousness and God and 
heaven, while you stand aghast at the magnitude of the 
task? You are told that Luther and Calvin, Wesley 
and Campbell accomplished wonders while still in the 
glow and enthusiasm of young manhood. Open that 
other Book upon whose pages is recorded the story of 
the Man Divine and you will learn that he who is to 
redeem the world accomplished his mission and returned 
home while still a young man! 

If it be true that opportunities of great and increas¬ 
ing value, and in an endless variety of forms, are 
offered in the market places, we will wish to know how 
they may be purchased. It will readily be perceived 
that the cost of opportunity, as of material commo¬ 
dities, has advanced. The medium of exchange is some 
form of service. The greatest opportunities are avail- 


"BUYING UP THE OPPORTUNITY” 


87 


able only to the prepared life. There is need of the 
trained eye to see, the trained mind to think and the 
trained hand to work. In proportion as the prizes in¬ 
crease in value the requirements become more exact¬ 
ing. The scope of one’s opportunity is determined 
largely by his abilities and limitations. Sometimes the 
complaint is voiced that there are not enough good 
positions to go around; but the fact is that there are 
not enough capable workers to supply the demand. 

One of the basic requirements is preparation. Every 
dormant, undeveloped faculty is prophetic of possible 
opportunities. The acquisition and accumulation of 
knowledge, skill and power are the massing of resources 
for the buying up of opportunity. Separate items may 
seem of insignificant value; but it would be difficult 
to exaggerate their combined worth. Times innumer¬ 
able the seeming little has proved to be great. 

Such was the experience of a fatherless lad who lived 
with a widowed mother in the backwoods of Ohio. 
During the clouded days of boyhood he tilled the soil 
of a little clearing, helping the mother bear the heavy 
burden of life. In early youth he drove a mule along 
the canal towpath. His frontier opportunities for se¬ 
curing an education were meagre, but they were not 
despised. One day he approached the president of 
Hiram College. He was without money; but he was 
strong of muscle and willing of mind. He asked if 
there was not some way in which he could secure train¬ 
ing in that institution. Soon it was arranged: he was 
to sweep the floors, build the fires and ring the bell, 
in payment for his board and tuition. It seemed a 
commonplace opportunity which he had bought up, but 


88 


THE BUSINESS OF LIVING 


it proved of incalculable value. Twenty-seven years 
from the time he entered college a man was needed 
for the highest office in the gift of our sovereign 
people; and then this youth, grown to manhood, had 
his greater opportunity and he, James A. Garfield, be¬ 
came president of the United States of America. 

It should encourage us to know with what meager 
resources others have accomplished worthy results. 
The thoughtful student and observer is tempted to con¬ 
clude that it is not so much the measure of power as 
the method of its use that determines success. In one 
of his inspirational books Dr. Marden relates the story 
of a pale, sickly little girl who lived in a close, dark 
court in the east of London, who took the first prize 
in a flower show. The judges inquired how she had 
grown so beautiful a flower in such a dingy, sunless 
place. She told them that a ray of sunshine came into 
the court, and as soon as it appeared in the morning 
she placed the flower beneath it, and as the light moved 
she moved the flower and so kept it in the sun all day 
long. By utilising her limited opportunities she se¬ 
cured a more beautiful flower than others who enjoyed 
the broad open grounds of park or garden. 

History abounds in the stories of those who, de¬ 
spite serious handicaps, have bought up the oppor¬ 
tunity and attained both usefulness and renown. That 
blindness is not an insuperable barrier to success is 
proved by the careers of men like Herreshoff in indus¬ 
try, Fawcett in politics and Milton in literature. Deaf¬ 
ness and poverty did not keep Kitto from worthy at¬ 
tainment. Lack of arms and legs did not prevent Lord 
Cavanagh’s winning in the race of life. Disease did 


“BUYING UP THE OPPORTUNITY” 


89 


not bar Calvin from useful service. The accomplish¬ 
ments of a great host who were hindered by afflic¬ 
tions should shame our unworthiness and stimulate to 
noble endeavour. What chance had Helen Keller, 
from childhood unable to see or hear or to speak, to 
develop her powers and make her life fruitful in serv¬ 
ice? Yet it is known that, despite difficulties which 
would have baffled a weak soul, she struggled forward 
until she learned to tread with ease and skill the path¬ 
way of knowledge, with the result that both her mes¬ 
sages and her example have helped mankind. How 
the richness of her life shames the poverty of thou¬ 
sands of her indolent, pleasure-loving sisters who, 
notwithstanding greater possibilities, do nothing for 
the general good! 

Failure in the Business of Living results, for the 
most part, not from inability so much as from unfaith¬ 
fulness. Shakespeare wrote wisely: 

“There is a tide in the affairs of men, 

Which, taken at the flood, leads on to fortune; 
Omitted, all the voyage of their life 
Is bound in shallows and in miseries. 

On such a full sea are we now afloat; 

And we must take the current when it serves, 

Or lose our ventures.” 

Many a man looks backward, regretfully, to a time 
when he might have bought up opportunity which 
would have meant fame or fortune; but which, through 
his neglect, profited him nothing. It was De Quincey 
who described a woman sailing in a small boat and 
wearing a valuable necklace of pearls. She awoke to 
find that the necklace had become unfastened. One 
end was hanging over the edge of the boat and the 


90 


THE BUSINESS OF LIVING 


pearls were slipping, one after another, into the water. 
While she eagerly reached for one just fallen another 
slipped off and was lost in the stream. The incident 
illustrates an experience common to most of us. Our 
gems are called opportunities. They are more precious 
than the pearls which adorn fair women, and yet we 
often idly watch them slip away, without an effort to 
prevent the loss. 

Somewhere I have read the story of a young man 
who walked along the seashore gathering the choicest 
shells which were brought in from the deep. As his 
eye roved over the sand in search of those coveted 
treasures a great wave left one lying near his feet. 
A glance sufficed to reveal its beauty and he deter¬ 
mined to have it for his own. But it seemed safe as 
it lay there upon the sand. He supposed that there 
was no need of haste in taking possession. So he 
proceeded leisurely with his search for others. While 
he waited another wave came in and, lo, returning it 
bore that radiant shell back into the safety vault of 
the sea. Only when it was gone did he realise the 
danger of loss. We have looked upon opportunities 
lying as precious treasures along the shores of time. 
We have intended to appropriate them after awhile; 
but while we waited they disappeared, and oft they 
have been lost forever. 

When only a lad I heard the lesson urged by a blind 
man on the street in song. It was the lament for 
lost opportunities which should serve as warning and 
exhortation to all: 

“Listen to the watermill, all the livelong day; 

How the creaking of the wheel wears the hours away. 


“BUYING UP THE OPPORTUNITY” 


91 


Languidly the water glides, useless on and still; 

Never coming back again to that watermill. 

And the proverb haunts my mind, like a spell that’s cast— 
The mill will never grind with water that has passed. 

“Take the lesson to yourselves, loving hearts and true; 
Golden years are fleeting by, youth is fleeting too. 

Try to make the most of life, lose no honest way. 

Time will never bring again chances passed away. 

Leave no tender word unsaid, love while life shall last— 
The mill will never grind with the water that has passed. 

“Oh! The wasted hours of life that have drifted by— 

Oh! The good we might have done, lost without a sigh, 
Love that we might once have saved with but a single 
word, 

Thoughts conceived but never penned, perishing unheard. 
Take this lesson to your heart, take, Oh! Hold it fast— 
The mill will never grind with the water that has passed.” 

Opportunities, like market quotations, may be with¬ 
drawn at any time. Like railroad time tables they 
are subject to change without notice. Here as through¬ 
out the realm of affairs, “Now is the accepted time.” 

Among all of the opportunities which you may pur¬ 
chase with assurance of profit remember that the most 
important are not those which promise material wealth, 
temporal power or worldly pleasure; but that vouch¬ 
safed of Jehovah to every human creature, the gaining 
of a joyous immortality. If he is wise, judged by the 
standards of men, who uses childhood and youth to 
prepare for happiness and usefulness in maturity, he 
must be esteemed wiser still who devotes himself in 
time to preparation for happiness and usefulness in 
eternity. To fail in this is to lose all. To succeed in 
this is to gain all that is worth while. Hence the value 
of Paul’s counsel: “Look therefore carefully how ye 
walk, not as unwise, but as wise; buying up the op¬ 
portunity.” 


Ill 


HABITS GOOD AND BAD 

“He that is unrighteous, let him do unrighteousness still: 
and he that is filthy, let him he made filthy still: 
and he that is righteous, let him do righteousness 
still: and he that is holy, let him be made holy 
still.” (Rev. 22:11.) 

It is doubtful if the principles of Life-investment, 
either speculative or conservative, are anywhere more 
forcefully illustrated than in the workings of the law 
of habit. Perhaps nowhere in literature is there to 
be found a passage which presents this law more 
strikingly than this utterance reported by the seer of 
Patmos. The marginal reading is suggestive. In¬ 
stead of the word, “Still,” insert the words, “Yet 
more.” With this change the passage reads: “He 
that is unrighteous, let him do unrighteousness yet 
more; and he that is filthy, let him be made filthy yet 
more: and he that is righteous, let him do righteous¬ 
ness yet more: and he that is holy, let him be made 
holy yet more.” On the one hand the tendency is 
from bad to worse; on the other hand it is from 
good to better. Such, according to both Revelation 
and experience, are the consequences of this law. 

It would be difficult to overestimate the influence of 
habits in affecting conduct, shaping character and de¬ 
termining destiny. It is conceded that, as a rule, the 

92 


HABITS GOOD AND BAD 


93 


latter half of life is determined by the habits formed 
in earlier years. Jeremiah seems to have had this 
fact in mind when he wrote: “Can the Ethiopian 
change his skin, or the leopard his spots? Then may 
ye also do good, that are accustomed to do evil.” 
(Jer. 12:23.) The language implies that neither of 
these changes is to be expected. History confirms the 
prophet’s judgment. Here is a principle which, if 
ignored, will result in incalculable and irreparable 
losses; or, if wisely observed, will result in inestimable 
and perpetual profits. Let us think of this law as it 
operates in human life, with a view both to its perils 
and its possibilities. 

The principle upon which the law rests is this: 
Action is accomplished with increased ease and skill by 
repetition. Thus the time comes when a given act 
requires a minimum of energy and is performed with 
the maximum of skill. Illustrations abound. Reflect 
upon the commonplace process of walking. Contrast 
the time and energy consumed by the child in his 
early efforts with the ease and skill of later days. What 
was at first an exhausting task, difficult almost to 
the point of impossibility, is accomplished without con¬ 
scious effort when the action has become habitual. Per¬ 
haps the musician’s experience is even more striking. 
The beginner upon the piano must concentrate atten¬ 
tion and expend a vast amount of energy in playing 
the simplest air; but having become expert he will 
render the most difficult pieces while engaged in ani¬ 
mated conversation or engrossed in thought. The 
principle applies to all life, physical and mental, moral 
and spiritual. No careful observer can have failed to 


94 


THE BUSINESS OF LIVING 


notice this law operating in the lives of others, or to 
recognise it in his own experience. 

Scientists agree that the best results from the opera¬ 
tion of this principle are obtained when the training 
is begun, or the habit is formed, in early life, the 
period of development. At this time life is plastic, 
easily impressionable; and the early impressions are 
the most enduring. Many accomplishments are pos¬ 
sible only to those who begin early in life. Perhaps 
there are very few in which the highest success is 
possible to those who begin in later years. One who 
would gain eminence as an acrobat or contortionist 
must begin in childhood. If one would become an 
expert pianist an early beginning is imperative. On 
every hand we are hearing of the urgency of begin¬ 
ning educational work. To delay is to suffer handi¬ 
cap. The late Prof. William James said: “Hardly 
ever is a language learned after twenty spoken with¬ 
out a foreign accent.” One of the most touching 
disappointments of my acquaintanceship was that of 
a woman possessed of a natural gift of voice for song 
and an ambition to cultivate her power; but one who 
lacked opportunity in childhood and youth. In mid-life 
she came into possession of a considerable property 
and promptly sought a capable vocal teacher, only to 
be told it was too late. Her years of opportunity 
were passed. Many lives have become tragedies by 
reason of withheld completions resulting from early 
neglect. 

Closely akin to this fact, and growing out of it, is 
another of great importance, namely, the persistence 
of habits. Dr. Marden writes: “We seldom see much 


HABITS GOOD AND BAD 


95 


change in people after they get to be twenty-five or 
thirty years of age, except in going farther the way 
they have started.” In similar strain Prof. James 
wrote: “In most of us, by the age of thirty, the 
character has set like plaster, and will never soften 
again.” This adds greatly to the importance of exer¬ 
cising care in the choice of early habits. It disproves 
completely the popular theory that it is permissible for 
youth to take liberties and indulge in excesses which 
are denied those who are older. Science joins religion 
in the asseveration that the greatest importance attaches 
to wise beginnings. Most of the men and women 
whom you know are merely going “Farther the way 
they have started.” Presumably the future will wit¬ 
ness continuous advance in the same direction. We 
have the injunction: “Train up a child in the way 
he should go,” because early training largely de¬ 
termines the direction of subsequent journeying. 
“And even when he is old he will not depart from 
it.” (Prov. 22:6.) 

It will readily be seen that this principle may become 
a source of peril. Remember that an evil deed once 
performed is easier upon each repetition. The tend¬ 
ency is ever toward the extreme. Not only is the act 
easier of performance, but it becomes increasingly 
difficult to refrain. The powers of resistance weaken 
with indulgence. Many a man has permitted an evil 
habit to become so masterful that he becomes a slave 
to Desire, Appetite or Passion. Thus Dr. Johnson’s 
words are often verified: “The chains of habit are 
generally too small to be felt until they are too strong 
to be broken.” 


96 


THE BUSINESS OF LIVING 


The consideration of a few extreme forms of evil 
habit may help us to apprehend the danger. We are 
almost constantly being exasperated by petty bad habits, 
yet seldom do we take them seriously. Occasionally 
one finds himself yielding to inclination or constraint, 
and doing something he had thought he would not 
and knows he should not do. If the result seems 
trivial he is prone to make light of the delinquency. 
Not so if the evil be of grosser form; though often 
the gross sins are only the natural outgrowth of evils 
which were once despised. 

One of the most repugnant of all human habits is 
drunkenness. It is doubtful if any one ever started 
out with the clearly defined purpose of becoming a 
drunkard. In early life the determination was prob¬ 
ably the reverse. The first drink appears to youth a 
simple and harmless act. Gratification of the taste is 
lacking. The resultant effects are disappointing. There 
is no clamour of appetite for repetition. Youth is 
easily master; he can take it or leave it alone! There 
is no noticeable change in the second, the third, or 
even the fourth drink. Still farther along the way 
inexperience discerns no peril. But down in the depths 
of life there is a change. Drink is becoming less dis¬ 
tasteful, more desirable. The exhilarating effects give 
increased satisfaction. Appetite is becoming more 
clamorous; desire more insistent; habit is forming! 
Drink is demanded in larger quantities and with greater 
frequency. Finally comes a day when, insensible to 
the obligations of honour, blind to threatening dangers, 
and deaf to warnings and entreaties, he abdicates as 
king that he may become a slave. He is in the toils 
of Habit, his arch-enemy. No one can foretell the 


HABITS GOOD AND BAD 


97 


. • 

depths into which he will descend. Instances of almost 
incredible degradation are recorded. John B. Gough 
told the following as a true story: A woman, dying 
from the effects of cruelty and debauchery on the part 
of her husband, called him to the bedside and pleaded 
with him for the sake of their children to drink no 
more. Grasping his hand with thin, long fingers she 
made him promise her: “Mary, I will drink no more 
till I take it out of this hand which I now hold in 
mine.” That very night he poured out a tumbler 
of brandy, stole into the room where her body lay 
cold in a coffin, put the tumbler into her lifeless hand, 
then took it from her and drained it to the last drop. 
Such is man, the victim of strong drink. 

Similarly we might trace the operations of the 
law with other evils. Untruth used lightly, half jest¬ 
ingly, with growing frequency and seriousness until 
finally the individual becomes conscious of the fact that 
he has degenerated into a liar. Dishonesty is often 
begun as an act of shrewdness, continued as a means 
of gain, so that at last it becomes “Second nature’’ 
and one realises that, unintentionally, he has become 
a thief! Impurity is tolerated, entertained, enjoyed; 
first in thought, later to bear fruit in action, with the 
result that man becomes a libertine and woman a har¬ 
lot ! So it is with every evil which curses humanity. 
Truly has some one said: “The folly of the child 
becomes the vice of the youth, and then the crime of 
the man.” 

If this law which works so powerfully and relent¬ 
lessly here continues in operation in the life beyond 
death it is conceivable that what through the years 


98 


THE BUSINESS OF LIVING 


becomes increasingly difficult, may in eternity become 
impossible, to resist or change. If this shall come to 
pass, and the wicked survive death, their future is as 
awful to contemplate as the most lurid descriptions of 
traditional theologians ever suggested. It is doubtful 
if the human mind can conceive a fate more repugnant, 
abhorrent, loathsome than an endless life of perpetual 
descent into helpless, hopeless debauchery. Neither 
science nor religion encourage the expectation that 
death, while bringing about the dissolution of the body, 
will effect a transformation of the soul. The evidence 
indicates that the future will perpetuate and accentuate 
the habits of the present. 

When you reflect upon the perils involved in evil 
habits you may think it strange that God, who is said 
to love man, should subject him to such a law. Be¬ 
lievers instinctively feel that it was not intended to 
injure, but was designed to bless. Thinkers uniformly 
affirm that this is true. Science and religion are agreed 
that among all of the laws of life none is more benefi¬ 
cent than this. In his upward struggles man has no 
more powerful ally than his habits, if they are good; 
just as he has no more powerful foe than his habits, 
if they are evil. In the Business of Living no invest¬ 
ments offer possibilities of more serious or irreparable 
losses than those in which time and thought and toil 
are given to things which are evil; and none will bring 
surer or more abundant profits than these same re¬ 
sources devoted to things that are good. 

It is generally believed that bad habits are much 
more easily formed than good ones. Upon reflection 
this seems doubtful. Manifestly most people have ex¬ 
aggerated both the ease of acquiring the bad and the 


HABITS GOOD AND BAD 


99 


difficulty of forming the good. Many a profane man 
will remember that his first utterance of an oath was 
not easy. His vocal cords almost refused to voice those 
words which outraged the very instincts of his nature. 
Ease and skill came only after much experience. Why 
should one suppose that habits of blasphemy are more 
easily formed than those of praise? or those of indo¬ 
lence, easier than of industry? or of profligacy, easier 
than purity? or of doubt, easier than faith? Can you 
believe that these evils are natural and inherent, while 
their contrasted virtues are artificial and acquired ? Or 
will you believe that the good is natural and the evil a 
perversion? In truth a bad habit is the result of one’s 
prostitution of a good law; a good habit is the result 
of its wise observance. 

It is also claimed that evil moves with greater 
acceleration than good. Confessedly the victims of 
evil habits move downward with frightful velocity. 
But do not overlook the fact that lives enriched by 
the accumulated momentum of good habits move up¬ 
ward with ever increasing speed and, if faithfully 
persistent, with all but resistless power. The tend¬ 
ency, as indicated by the text, is from the good to 
the better and on to the best. Plentiful and convinc¬ 
ing evidence is furnished from the experiences of emi¬ 
nent men whose custom it was to fund and capitalise 
such acquisitions until they became their most valuable 
assets. Gladstone is famed for prodigious industry. 
His herculean labours and unrivalled skill called forth 
the wonder of the world. The explanation is found 
in the impetus of habits formed in childhood and 
strengthened through fourscore years. There is small 
likelihood of such a man being overcome by temp- 



100 


THE BUSINESS OF LIVING 


tations to indolence. William McKinley is honoured 
for his unswerving integrity. That the foundation for 
this was laid early is attested by an incident of his 
boyhood. A circus was coming to town. Desire was 
plentiful, but funds were scarce. However the family 
had chickens, as did their neighbours. The hens were 
hiding their nests. Mrs. McKinley told her son that, 
if he would find the nest and bring her the eggs from 
day to day, he would have enough to pay his way into 
the circus. The nest was found, and each day the 
eggs were gathered and stored away. On the day be¬ 
fore the circus was to arrive William went for the eggs 
earlier than usual with the result that the hen was 
frightened off. To the boy’s consternation she crossed 
the line fence and joined the neighbour's flock, to which 
she belonged. Without hesitation he hastened into the 
house and said: “Mother, I cannot go to the circus,” 
and proceeded to explain that the eggs must be de¬ 
livered to the neighbour. But when he came back 
from his mission his mother quietly said: “You have 
proved once more my son that ‘Honesty is the best 
policy,’ and you shall go to the circus, William, be¬ 
sides.” When asked if the story was authentic Mr. 
McKinley is said to have replied: “Yes, and it was 
the lesson of my life. From that day forth I made it 
the motto of my life never to appropriate my neigh¬ 
bour’s eggs, and,” he added with a twinkle in his eye, 
“it has never kept me from going to the circus either.” 
After carrying such a principle through childhood and 
youth there was little danger that the man should be¬ 
come dishonest. So he who is habitually truthful finds 
it difficult to lie; he who is pure, to turn profligate; he 
who has formed the habit of faith, to doubt. Accord- 


HABITS GOOD AND BAD 


101 


ing to the law good habits bring an ever increasing 

power and skill and joy in that which is good, and 

an ever increasing force for resisting that which is evil. 

In the light of the perils and possibilities growing 
out of this law one’s duty is clear. Bad habits are 

not only not to be cultivated; they are to be scrupu¬ 

lously avoided. More than this they are to be rigour- 
ously destroyed. Not a single one, even of the least, 
should be tolerated. There will be need of constant 
vigilance lest new ones spring up to take the places 
of those destroyed. There must be persistent, even 
heroic effort, if one retain mastery. 

The extermination of the evil is not enough. It 
must be supplemented by the planting and cultivation 
of the good. Probably you have known some men and 
women who were not victims of any of the gross 
evils, who yet lacked much of being admirable char¬ 
acters. Dr. Washington Gladden truthfully said: 
“You may keep the nettles and pig-weed out of your 
garden by vigorous work, but that will not insure 
you an abundance of fruits and vegetables. . . . Every 
good gardener knows that the best way to keep out the 
weeds is to plant good seed and cultivate it diligently.” 
It is so in life. Within certain limitations one may 
become what he will. Each should use the greatest 
care in the selection of habits. Be as exacting in 
choosing those habits in which you invest your life, as 

in choosing securities for the investment of dollars. 
Be as vigilant in guarding and as active in developing 

this portion of your treasure, as of your most precious 
material possessions. And in the end it is confidently 
believed that you will regard them as your most valu¬ 
able assets, your most profitable investments. 


\ 


IV 


COMPANIONSHIP 

“Walk with zvise men and thou shalt he zvise; hut the 
companion of fools shall smart for it.” (Prov. 
13:20.) 

Any list of Life Investments which does not include 
companionship is lamentably incomplete. Few things 
involve greater possibilities for either profit or loss. 
Normal human beings instinctively desire the company 
of their kind. It would seem that man shares this 
instinct with the entire animal creation. When there 
is liberty of choice there are assemblages. Birds move 
in coveys, fishes in shoals, cattle in herds, swine in 
droves, wolves in packs, insects in swarms, and human 
beings in companies. Many of the lower groups have 
their communities, leaders and customs which evi¬ 
dence a sort of organised social life. Men and women 
of all races, of all ages, and in all stages of develop¬ 
ment evince a desire for society. 

History and experience alike teach us that it would 
be difficult to overestimate the influence of one’s asso¬ 
ciates upon conduct and character. Few realise the 
extent to which they are subject to this force. Cer¬ 
tainly it is the determining factor in many lives. The 
author of the book of Proverbs seeks repeatedly to 

emphasise the possibilities of good, and the perils of 

102 


COMPANIONSHIP 


103 


bad companionship. The contrast is forcefully pre¬ 
sented in the words quoted: “Walk with the wise and 
thou shalt be wise; but the companion of fools shall 
smart for it,” Or, as translated in the older version, 
“The companion of fools shall be destroyed.” Com¬ 
panionship of the right kind will prove an exceedingly 
valuable asset. Companionship of the wrong kind will 
prove a very serious liability. The former will bring 
great gains; the latter will result in grave losses. These 
facts indicate something of the importance of exer¬ 
cising wisdom in choosing companions and of con¬ 
sidering the means by which the best companionship 
may be acquired and retained. 

No less care should be given to the selection of 
friends in whom one is to invest treasures of head and 
hand and heart than is normally given to the selection 
of stocks and bonds in which it is purposed to invest 
money. Each needs to face the fact that there are 
persons whose friendship must be rejected, whose com¬ 
panionship must be avoided. All have capacities for 
both good and evil. Associates quicken and develop 
either the one or the other. Those whose influence is 
hurtful should be scrupulously avoided. Those whose 
influence is helpful should be diligently sought. It 
has become proverbial that: “You are judged by the 
company you keep.” The justice of such judgment 
is evidenced, in part by the fact that some degree of 
kinship leads to the selection, in part because the like¬ 
ness increases as the association continues. Dr. Geikie 
was right in saying: “Companionship means copy, 
consciously or unconsciously.” 

It is universally recognised that individuals suffer- 


104 


THE BUSINESS OF LIVING 


ing from physical maladies are to be shunned. Asso¬ 
ciation means contagion; contact means infection. 
Contagion or infection mean danger, disease, perhaps 
death. So serious is the peril that laws have been 
enacted designed to prohibit intercourse between those 
thus afflicted and others. Quarantine is an important 
factor in the prevention of disease. The prudent will 
not ignore the warning of the yellow flag. While it 
is not claimed that health is contagious it is recognised 
that there are men and women whose vigorous per¬ 
sonalities exhale strength, courage and cheer. It is 
a privilege of no small value to company with those 
in radiant health. 

Of even greater consequence is the influence of 
companionship upon the mind. Association with in¬ 
tellectual weaklings tends to make one a weakling; while 
companionship with those of strong, keen mentality 
leads one instinctively to gird the loins of his mind. 
At best enervating influences are difficult to resist. 
Most of us need all possible help to maintain and ele¬ 
vate the intellectual standard. The fact has often been 
noted that men of greatest mentality have frankly 
acknowledged their indebtedness to their friends. 
Charles James Fox is said to have declared publicly 
that the political information which he had gained 
from books, science and the world of affairs combined 
was not greater than that which he obtained by asso¬ 
ciation with Edmund Burke. It has long been recog¬ 
nised that great lives usually appear in groups. New 
England’s illustrious company, comprising Emerson, 
Whittier, Holmes, Hawthorne, and Lowell, is a case 
in point. Such association awakens high impulses, 


COMPANIONSHIP 


105 


stimulates noble thought, begets lofty purposes, in¬ 
spires to worthy effort, elevates the whole standard 
of life! Such companionship is an antidote for mental 
stagnation and decadence. In choosing companions 
the intellectual status and influence should be consid¬ 
ered. “Walk with wise men and thou shalt be wise.” 

This same principle operates in the realm of morals.. 
The tendency is toward the acceptance and adoption 
of the moral standards of one’s associates. There is a 
widespread belief that the most fruitful cause of life- 
tragedy is evil companionship. Many delude themselves 
with the hope that they can resist forces which de¬ 
stroy others. Some seek to excuse their choice of evil 
associates on the plea of helping to uplift them. While 
the motive is commendable the method is perilous. 
Too often the rescue fails and the would-be-rescuer 
is lost. The danger is illustrated by the story of 
two parrots. One had been trained to sing hymns, 
the other to swear vociferously. The owner of the 
latter sought and obtained permission to place his 
parrot with the other, with the hope that the associa¬ 
tion would correct the bad habit; but the opposite hap¬ 
pened. Instead of the swearer learning to sing, the 
singer learned to swear. 

There are individuals with whom you cannot com¬ 
pany without injury. An ancient teacher of rare wis- 
dow recognised this and consequently would not per¬ 
mit even grown sons and daughters to associate with 
those whose conduct was not pure and upright. One 
day when he forbade his daughter to go, in company 
with her brother, to see a woman of questionable char¬ 
acter, the daughter said: “You must think us very 


106 


THE BUSINESS OF LIVING 


childish if you think we would be exposed to danger 
by it.” Then in silence the father took a dead coal 
from the hearth and, holding it toward her, said, “It 
will not burn you, my child, take it.” She did so, and 
behold, her beautiful white hand was soiled and black¬ 
ened and as it chanced her white dress also. In ex¬ 
asperation she exclaimed: “We cannot be too careful 
in handling coals.” “Yes, truly,” replied the father, 
“You see, my child, that coals, even if they do not 
burn, blacken; so is it with the company of the vicious.” 
Those whose influence tends to degrade ideals or de¬ 
bauch conduct should be avoided. Neither a false 
confidence in one’s power of resistance, nor an ex¬ 
aggerated idea of his ability to effect reforms should 
induce him to frequent such company. To do so neces¬ 
sarily means blight; it may mean utter ruin. “Evil 
companionships corrupt good morals.” (I. Cor. 15 133.) 
“The companion of fools shall be destroyed.” 

While emphasising the dangers of evil companions 
do not fail to magnify the value of those who are good. 
You cannot have failed to recognise among your own 
acquaintanceship some in whose presence you think 
pure thoughts, contemplate noble ideals, resolve upon 
worthy pursuits. One of the most beautiful epitaphs 
I have seen was this, chiselled upon the white stone 
which marked the grave of a little girl: “A child of 
whom her playmates said, Tt was easier to be good 
when she was with us.’ ” Some such characters are 
doubtless among your acquaintanceship. They are 
among Heaven’s choicest gifts. Such companionships 
should be sought earnestly and cultivated with dili¬ 
gence. 


COMPANIONSHIP 


107 


Closely akin to the question of morals is that of 
religion. Some men and women are openly and avow¬ 
edly irreligious. To them the Christian’s faith seems 
unreasoning credulity, his hope a delusion and his love 
a snare. They ridicule belief in God, sneer at trust 
in Christ, and hold in scornful contempt the Church. 
They are in revolt against all that is Divine. Others, 
while not at open enmity, are victims of doubts and 
questionings. Not a few veer from doubt to faith, 
from rebellion to allegiance, from indifference to serv¬ 
ice. The blight resulting from the influence of such 
lives is appalling. Dr. Geikie was right in saying: 
“Ungodliness is infectious; it is natural to us all, and 
needs only encouragement to grow rank.” Exposures 
to such influences have resulted in thousands of young 
people being overwhelmed in their faith, caused to join 
with those who make the Lord’s Day a holiday, wor¬ 
ship a mockery, and piety the butt of ridicule. Man 
has no more precious possession than an untainted and 
unwavering faith in God. He should guard it with 
unwearied vigilance. Doubt and unbelief should be 
avoided as noisome pestilences. Those who would rob 
us of our faith should be shunned as thieves and 
murderers. 

In contrast with these let us consider those whose 
companionship strengthens faith, quickens hope and 
deepens devotion. Many who are accounted great in 
the Kingdom of God have generously acknowledged 
their indebtedness to such association. Mrs. Brown¬ 
ing is said to have asked Charles Kingsley: “What 
is the secret of your life? Tell me that I may make 
mine beautiful too.” And he replied: “I had a friend.” 


108 


THE BUSINESS OF LIVING 


It was through contact with the apostle Paul that 
Aquila and Priscilla, obscure tentmakers in Corinth, 
became faithful, fruitful servants of God. It was 
the years spent in the companionship of Jesus that 
transformed those humble fishermen of Galilee into 
apostles whose messages thrilled the hearts and gave 
direction to the lives of multitudes, and whose influ¬ 
ence is written indelibly in the history of humanity. 

The importance of the principle was recognised and 
emphasised by the sacred writers in both the Old and 
New Testaments. It is conspicuous in other books 
than The Proverbs. The Psalmist, speaking of his 
companion, said: “We took sweet counsel together; 
we walked in the house of God with the throng/’ 
(55 114.) And again, “I am a companion of them that 
fear thee, and of them that keep thy precepts.” 
(119:63.) And yet again, “Behold how good and 
how pleasant it is for brethren to dwell together in 
unity.” (133:1.) Paul was even more emphatic in 
warning against the peril. Witness his statement in 
the First Epistle to the Corinthians: “Evil com¬ 
panions corrupt good morals.” (15:33.) Likewise 
his counsel in the Second Epistle to the same group: 
“Be not unequally yoked together with unbelievers: 
for what fellowship have righteousness and iniquity? 
Or what communion hath light and darkness?” (6:4.) 

Thus we have the clear teaching of Holy Scripture, 
supported by human reason, illuminated by observa¬ 
tion and confirmed by universal experience combining 
to emphasise the importance of wisdom in choosing 
companions. Under no circumstances should one per¬ 
mit himself to drift with a company whose way is 


COMPANIONSHIP 


109 


downward. At whatever cost seek the fellowship of 
those who journey upward. Company with the wise, 
that you may become wise; with the good, that you 
may become good; with the religious, that you may 
more easily and more fully bring your life into harmony 
with the will of God. 

It may be objected that such calm calculation in 
choosing seems culpably selfish. The charge should be 
considered frankly. You are urged to conserve and 
promote your own interests. This is a primary requi¬ 
site of business success. Please remember that the 
counsel is not that you select companions with a view 
to their usefulness commercially, politically or socially. 
The profit to be sought is neither worldly wealth, nor 
political preferment, nor yet social advancement. The 
question is not, “What will a companion bring me?” 
but, “What will he help me to become ?” The desire 
is, Not to increase possessions, but to improve char¬ 
acter. You do not welcome into your home one whom 
you have reason to believe would rob you of your 
treasures and destroy your furnishings. By the same 
rule you have the right, and the duty, to exclude from 
your fellowship those who would defile your soul tem¬ 
ple or steal its treasure. 

This right will be more clearly established as we 
apprehend the cost of companionship. One should 
consider, not only what he shall receive, but also what 
he must give. He who is careful to avoid receiving 
injury should be scrupulous in his efforts to avoid giv¬ 
ing injury. He who expects helpfulness should be 
helpful. Simple justice requires that each shall give 
an equivalent for all that he receives. To fail in this 


110 


THE BUSINESS OF LIVING 


is to defraud one’s fellows. If certain physical quali¬ 
fications be exacted, they should be given. If more 
than normal intelligence be desired in others, it should 
be sought, not only that one may possess, but that he 
may give. If immorality is recognized as a fearful 
contagion, each should see to it that it has no place 
in his life. If irreligion is known to cast a withering 
blight upon all it touches each should strive to keep his 
faith steadfast, his love unfailing and his service un¬ 
remitting. Others entertain the same desires, are 
governed by the same motives and are entitled to the 
same rights as you. He who would have worthy com¬ 
panions must himself be worthy. 

Nor is all the cost included in the original invest¬ 
ment. Thought and effort will be necessary to main¬ 
tain friendships which have been established. Here as 
everywhere the law is, ‘‘Give and it shall be given unto 
you.” (Luke 6: 38a.) Still it is true that, “A man 
that hath friends must show himself friendly.” (Prov. 
18:24.) You have probably had companions whose 
fellowship you prized who walk with you no more. 
For some reason you have suffered loss. It may be 
that you fell below the standard your friend required; 
or it may be that you failed to give what was ex¬ 
pected. If the right kind of companionship is as 
important as has just been affirmed it will be worth 
your while to give the thought and effort necessary 
to its acquisition and preservation. The earlier an in¬ 
telligent choice is made, and the more faithfully it 
is preserved, the better. It should be remembered that 
few strong and abiding ties are formed after youth 
has passed. 


COMPANIONSHIP 


111 


When one has striven earnestly to bring his life up 
to the just requirements of society; when he has exer¬ 
cised his best judgment in selecting, and his best efforts 
in conserving, worthy companionships he will be op¬ 
pressed by the consciousness that there are limitations 
inevitable to all human fellowship. We come gradu¬ 
ally and with growing intensity to long for the com¬ 
radeship of the great Companion. When in his pres¬ 
ence all that is best within us clamours for recognition 
and expression; all that is evil is rebuked and re¬ 
pressed. Thus there comes the conviction that, with 
his constant presence, we should be able to live most 
nobly and work most worthily. How comforting and 
encouraging to know that this Divine Companion 
whose presence we most need, and in our best moments 
most desire, not only consents, but earnestly, eagerly, 
persistently seeks to be with us! He is worthy and 
more than meets every just expectation. If he is not 
an intimate friend of yours it is either because you 
have rejected his overtures, or have lived unworthily. 
To those who accept his proffer and meet his exactions 
he says, “Ye are my friends if ye do the things which 
I command you. No longer do I call you servants; 
for the servant knoweth not what his Lord doeth: but 
I have called you friends; for all things that I have 
heard from my Father I have made known unto you.” 
(Jno. 15:14, 15.) And, “Lo, I am with you always, 
even unto the end of the world.” (Matt. 28:20b.) 

Is his name on your list of friends? Have you 
given him the highest place in your heart and life? 
His influence will be wholesome and helpful in every 
way. His words will stimulate your mind to great 


112 


THE BUSINESS OF LIVING 


thinking. His character will awaken you to noble pur¬ 
poses. His trustful devotion to the Father will quicken 
your faith. His deeds will move you to heroic action. 
There are some with whom you cannot afford to com¬ 
pany; but he is one whom you cannot afford to miss. 
No investment will bring you greater profit than that 
by which you procure his fellowship for time and 
eternity. 


V 


WORK 

“And Jehovah took the man, and put him into the gar - 
den to dress it and keep it” (Gen. 2:15.) 

“Six days shalt thou labor and do all thy work (Ex. 
2019.) 

From the beginning God intended man to be a toiler. 
Prior to the fall he was assigned the duty of dressing 
and keeping the garden. When the law was given 
through Moses it included the solemn, specific com- 
i; md: “Six days shalt thou labor and do all thy 
work.” For those who recognise the Divine authority 
these words involve an extensive and exacting obliga¬ 
tion. These precepts are enforced by Divine examples. 
God is pre-eminently the great Toiler. Jesus under¬ 
stood this law fully and observed it faithfully. He 
said: “My Father worketh hitherto and I work.” 
(Jno. 5:17.) And again, “We must work the works 
of him that sent me, while it is day: the night cometh 
when no man can work.” (Jno. 9:4.) To him that 
“Must” signified, not an unwelcome necessity, but the 
compulsion of clamorous desire. He said: “My meat 
is to do the will of him that sent me, and to accom¬ 
plish his work.” (Jno. 4:34.) In work Jesus found 
sustenance, strength and satisfaction. As the shadows 
deepened into the night of death he exclaimed: “I 
have finished the work which thou gavest me to do.” 

113 


114 


THE BUSINESS OF LIVING 


(Jno. 17:4.) This which was so scrupulously exacted 
of him is to be required of all. The relationship of 
God to man is said to be analogous to that of a man, 
“Sojourning in another country, having left his house, 
and given authority unto his servants, to each his 
work.” (Luke 13:34.) The strictness with which 
the law should be obeyed is indicated by Paul’s state¬ 
ment as to the severity with which it should be en¬ 
forced. He wrote the Thessalonians: “For even when 
we were with you, this we commanded you, if any will 
not work, neither let him eat.” (II. Th. 3:10.) We 
are told repeatedly that in determining destiny the Son 
of man, “Shall reward every man according to his 
works.” (Matt. 16:27b.) Among normal human 
beings toil is a universal duty. Each is in the world 
for a specific purpose and has his own distinctive task. 

While very few openly deny the obligation there 
are many to whom it is unwelcome. Among believers 
there can be no serious question as to either God’s will, 
or his right to our obedience. The fact that he desires 
it should suffice to make us industrious; but most of us 
will work more easily, earnestly, eagerly if we know 
that there are other good reasons for the tasks. Natu¬ 
rally we are impelled to ask: Why does God command 
us to work? and, Why should we obey? In addition 
to the fact of authority there are numerous and con¬ 
vincing reasons why each should give work a promi¬ 
nent place in his life, whether he thinks of his own 
interests or others. A few of these merit special 
mention. 

If the work is worthy it is justified by its products. 
It has pleased God to so plan the things of this world 


WORK 


115 


that those provisions needful for human comfort and 
well-being are, in some degree, the results of human 
toil. All are necessarily consumers, hence all should 
endeavour to become producers. The self-respecting 
will be unwilling to take the result of others’ toil with¬ 
out giving an equivalent. Self-support is the minimum 
which normal men and women should exact of them¬ 
selves. Indeed each should wish and seek to produce 
more than his own necessities require, that there may 
be a surplus for others, particularly the unfortunate. 
Let the fact be faced frankly that idlers, regardless of 
sex or class, are public or private pensioners. Com¬ 
mercially they are liabilities, socially they are parasites, 
spiritually they are vagrants. The only exceptions are 
the physically unfit and the mentally deficient. It is 
true that there are wide differences in both the char¬ 
acter and fruit of work. Some tasks which are needful 
are productive only indirectly. But there must be some 
useful labour which, in the final result, gives society an 
equivalent for all that is consumed, else the individual 
is a pauper or a thief. Each should be a worker be¬ 
cause each needs the products of toil. 

A further incentive to labour is found in the fact 
that, if it be of the proper kind, it will make a notable 
contribution to the development of the worker. Many 
of our faculties remain dormant. Most of them are 
only partially developed. Perhaps none are at the 
maximum of possible strength and skill. Work, if 
wisely chosen, furnishes a wholesome discipline for the 
body, the mind and the soul. When youth emerges 
from school or college the unfolding and training of 
his powers are only well begun. This transition is 


116 


THE BUSINESS OF LIVING 


literally a “Commencement.” One of the most im¬ 
portant factors in his subsequent growth will be his 
work. Physically it should mean regular, moderate, 
healthful exercise. Mentally it should afford practice 
in clear thinking, prompt decision and continuity of 
purpose. Morally it should provide discipline in self- 
mastery as a result of the recognition of mutual rights 
and obligations. No adequate substitute is known for 
that habitual toil which the Creator designed for the 
development of the powers of his creatures. 

The beneficent results of work do not end with the 
acquisition of power. There is the added advantage of 
preservation. Work is certainly one of man’s most 
effective, some insist his most effective, safeguard. 
Idleness is one of his gravest perils. Physically idle¬ 
ness tends to invalidism; mentally, to stagnation; mor¬ 
ally, to degeneracy. Expert social workers agree that, 
as a rule, the period devoted to work is comparatively 
free from danger; while temptations multiply in leisure 
hours. History attests that idlers, as a class, are fla¬ 
grantly immoral. Even those devoted to the interests 
of religion have not been exceptions. Industry, there¬ 
fore, has an ethical significance. Your own experience 
will bear testimony to the efficacy of work as a pre¬ 
servative, and idleness as a destructive force. Observa¬ 
tion affords innumerable illustrations. Mr. Edison, in 
reply to the question, “What do you regard as the 
greatest safeguard against temptation?” is reported to 
have said, “I cannot answer the question ... as I 
have had no experience in such matters. I have never 
had the time, not even five minutes, to be tempted to 
violate the moral law, civil law, or any other law. If 


WORK 


117 


I were to hazard a guess as to what young people 
should do to avoid temptation, it would be, Get a job 
and work at it so hard that temptation will not exist 
for them.” If self-preservation was the only advan¬ 
tage resulting from work it should suffice as a motive. 

But in addition to the products of toil, the begetting 
of power and its preservation, there is the fact of 
pleasure. All rational men and women desire happi¬ 
ness. A considerable part of human energy is ex¬ 
pended in the effort for its acquisition. For centuries 
moralists have known and taught that those who make 
the pursuit of happiness a vocation never attain it; but 
those who perform faithfully their daily tasks often 
unexpectedly find it in their possession. No one ques¬ 
tions but that, as between the workers and the idlers, 
the former have a larger measure of enjoyment. It is 
not claimed that work insures happiness ; but that per¬ 
manent happiness is impossible apart from labour. It 
is not denied that some men and women are victims of 
uncongenial and exhausting toil. But since normally 
most of us will spend the majority of our wakeful 
hours in labour it should encourage us to know that 
this needful industry may become a source of our 
most wholesome pleasures. If for no other reason 
one should work in order to be happy. 

When it has been decided that one shall enlist in 
the ranks of toil he is confronted by the perplexing 
responsibility of choosing the particular work in which 
he shall engage. There is grave danger that youth 
shall thoughtlessly accept the first thing offered. This 
choice should be made with discriminating care. In 
primitive times this was a simple and easy task be- 


118 


THE BUSINESS OF LIVING 


cause vocations were comparatively few in number. 
But in modern society, with multiplying intricacies and 
complexities, and increasing specialisation, the list is 
all but endless. Intelligent selection becomes increas¬ 
ingly difficult. However the very conditions which 
made choice difficult make it the more imperative. It 
should be worth while considering a few simple, yet 
important, principles which all should keep in mind as 
the choice is made. 

One might well begin by the process of elimina¬ 
tion. It should scarcely need saying that no vocation 
should be chosen which will probably result in injury 
either to oneself or others. There are some vocations 
which are extra-hazardous, and others in which serious 
if not fatal injury is ultimately inevitable. These 
should be sedulously avoided, whether the danger in¬ 
volve the body, the mind, or the soul. Some vocations 
are objectionable because their products are unworthy; 
others, because the processes of production are hurt¬ 
ful. There are forms of labour which deform the 
body, some which defile the mind, and some which de¬ 
bauch the soul. Manifestly no material consideration 
can compensate one for such injury. 

However, merely to avoid the injurious is not 
enough. A business investment is not regarded as 
good merely because it involves no losses. There must 
be a profit. So in choosing tasks preference should 
be given those which offer the minimum of peril and 
the maximum of promise. If one can find a task worth 
while because of its direct products, which at the same' 
time is subjectively beneficial, he would be unwise to 
content himself with less desirable work. Indeed we 


WORK 


119 


may go a step farther and say, One should not be 
content merely with the good, but should seek that 
which, for him, is the very best; that which will be 
most beneficial to oneself and through which the most 
effective service can be rendered to others. 

There is the manifest necessity of keeping in mind 
one’s personal fitness. A given employment may be 
altogether desirable in principle, and yet for certain 
individuals it may be utterly impracticable because they 
lack certain gifts or training without which success 
therein is impossible. If each human being is placed 
in this world for a specific task we may be sure that 
he is endowed with sufficient power, and that he will 
be provided with opportunity for gaining the knowl¬ 
edge and skill needful for its performance. It has 
long been recognised that one of the most prolific 
sources of loss, both to the individual and to society 
at large, is the misfit occupation. Human beings do 
their best work and derive from it the keenest enjoy¬ 
ment when they are giving themselves with enthusi¬ 
astic abandon to congenial toil. The perfect co-ordina¬ 
tion of desire and duty makes for both efficiency and 
happiness. 

If one desires profit both in the development and 
preservation of his faculties these ends should be kept 
in view when his selection is made. Many forms of 
work are free from evil which yet lack those positive 
values which make for the enlargement and enrichment 
of life. They afford no opportunity for the use of 
many powers. To engage continuously in such an 
occupation is to become circumscribed, dwarfed, stulti¬ 
fied. The observant will frequently see those who have 


120 


THE BUSINESS OF LIVING 


unwittingly become victims of their vocations. On 
the other hand there are occupations which call into 
activity a variety of powers, physical, mental and 
spiritual, and tend to make the worker stronger, wiser 
and nobler. Such work should be sought with greater 
diligence because it is more profitable to all. Civilisa¬ 
tion will have reached its zenith when every member 
of society is in his proper place and doing his destined 
work. 

When choice has been made in wisdom each will 
find that there are needs of his nature which his voca¬ 
tion is not supplying, and possibilities which it is not 
utilising. For this reason it is usually desirable to 
supplement the vocation with an avocation; to add to 
business a hobby. Many have acquired valuable 
knowledge and rare skill by this method, thus utilis¬ 
ing leisure in improvement and making pleasure a 
source of gain. Striking instances are on record in 
which men gained for themselves fame or fortune and 
rendered service of incalculable value to their fellows 
outside their regular callings. Burns wrote many of 
his best poems while resting from his toil as a tiller of 
the soil. Sir John Lubbock’s fame rests, not upon his 
work as a banker, but the product of his pen in con¬ 
nection with his hobby. Many a woman has won high 
honour and rich reward by writing amidst the inter¬ 
ruptions growing out of maternal duties and the ex¬ 
actions of household cares. The list might be extended 
indefinitely, and there would remain vast fields unex¬ 
plored and vast possibilities unutilised. 

Both altruism and egoism make it wise for the pros¬ 
pective worker to consider the needs of others. Each 


WORK 


121 


should insist that the fruits of his labour shall supply a 
real need, and consequently shall be in continuous de¬ 
mand. One will not long be able to maintain enthusi¬ 
asm in a vocation the processes or products of which 
are unworthy. There are so many pressing, perma¬ 
nent needs that no one should consent to waste his 
time and effort in things useless, much less in things 
hurtful. 

When one has chosen wisely that which is believed 
to be most beneficial to himself and others there is need 
of promptness and perseverance in the prosecution of 
his task. Multitudes dream delightfully of great enter¬ 
prises to be consummated in future; but spend their 
lives in an inactive present. It is very important that 
all realise that: “The night cometh.” The brief day 
in which it is our privilege to serve will soon be past 
and “The night cometh when no man can work.” He 
who would be rated as successful in the Business of 
Living must complete the work assigned and under¬ 
taken, “while it is day.” 

There is a story of an artist who toiled, with the 
glowing enthusiasm of his consecrated soul, upon a 
canvas which he hoped to transform into a master¬ 
piece. But his eyes troubled him. He consulted an 
eminent specialist who assured him, after painstaking 
examination, that there was no hope. Blindness was 
inevitable. It might be delayed for weeks, possibly a 
few months; or it might come at any moment. He 
understood that when it came his work upon the can¬ 
vas was done. From the office of the physician he 
hastened to his studio resolved that, if it were possible, 
he would complete the picture before the darkness 


122 


THE BUSINESS OF LIVING 


came. Accordingly the early morning found him be¬ 
fore the easel, with materials at hand, waiting for the 
light to become sufficiently strong that he might begin 
his labour. In the evening he toiled until the deepen¬ 
ing shadows stayed his hand. Thus days passed and 
the artist became pale and emaciated under the strain. 
Finally came the day when he expected to complete the 
task. With unabated zeal he laboured until the last 
touch of the brush was given. The picture was fin¬ 
ished. The artist stepped back to gaze in proper per¬ 
spective upon his handiwork, when he was seized with 
a severe pain in his head. Rapidly the light faded; 
his vision failed, and his night was come. But to his 
joy the work was done. 

We have the assurance of the Great Physician of 
the coming of the darkness. All of us journey toward 
the night. With some the day is already far spent. 
There remains much work to do. There is need of 
diligence. Unfaithfulness will tend to impoverish our¬ 
selves, defraud our fellows and disappoint God. His 
expectations and requirements are reasonable and just. 
Are they being realised in your life? Have you dressed 
and kept the garden entrusted to your care? Are the 
weeds kept down, and the good plants growing hard¬ 
ily? If the night should come quickly would he say, 
“Well done”? Will you choose that work which you 
believe he desires that you should do? And will you 
do it as you think he wills that it should be done? 
This is true success; and such workers shall not fail of 
their reward. 


VI 


BOOKS AND READING 

“Till I come, give heed to reading.” (I. Tim. 4:13.) 
“The cloak that I left at Troas with Carpus, bring when 
thou contest, and the books, especially the parch¬ 
ments.” (II. Tim. 13.) 

Second in importance only to direct contact with 
other lives is the influence of personality transmitted 
through the written or the printed page. The number 
of one’s companions, the extent of association and the 
degree of intimacy are necessarily limited. There are 
barriers other than those of time and space. At best 
one can know only a few of the great among his con¬ 
temporaries, and can be with them only brief periods 
of time. For the most part those of other races and 
lands escape one as completely as those of earlier times. 
There are compensations in the fellowship proffered 
by the library. Here one may listen to such of the 
great as he may choose, upon themes of his own selec¬ 
tion, as long as he desires to hear. 

In varying form and in constantly increasing num¬ 
bers books have existed from the dawn of history. 
In many lives they have been the determining factor, 
sometimes for good, sometimes for evil. The possi¬ 
bilities in both directions have been marvellously ex¬ 
tended during recent years. Greater than the telephone 

or telegraph by which men hold converse across conti- 

123 


124 


THE BUSINESS OF LIVING 


nents and oceans are books through which the dead 
speak to the living across the centuries. This fact led 
Channing to write: “God be thanked for books. They 
are the voices of the distant and the dead, and make 
us heirs of the spiritual life of past ages. In the best 
books great men talk to us, give us their most precious 
thoughts and pour their souls into ours.” Through 
the printed page poet and preacher, historian and essay¬ 
ist, orator and statesman bring us the garnered wisdom 
of the ages. Truly did Milton say: “A good book is 
the precious life blood of a master-spirit embalmed and 
treasured up on purpose to a life beyond life.” It 
means much that by reading one becomes a contempo¬ 
rary of Plato and Demosthenes, of Shakespeare and 
Tennyson, of Longfellow and Hawthorne, of all the 
sons and daughters of genius who have lived and 
wrought in all lands and ages. 

The influence of literature on human life makes it 
important that prudent people weigh carefully the rea¬ 
sons for giving heed to reading and the questions as 
to what should be read as well as when and how these 
investments may be made. 

The inducements may be summed up in the one 
word profit; but a few specifications may help to an 
appreciation of the volume and value of the possible 
gain. 

Consider first the information thus acquired. The 
accumulated knowledge of all the centuries is offered. 
True, if one had the time, the means and the training 
he might learn much of other lands and peoples by 
travel. But thus to acquaint oneself with the world 
and its population would be an impossible task. The 


BOOKS AND READING 


125 


territory is too vast; the people are too numerous; the 
undertaking is too complicated. Fortunately this is not 
necessary. Instead of undergoing the toil, hardship 
and privation incident to such a journey one may 
turn to the library and gather the information while 
enjoying the comforts of his own home. The printing 
press sends forth a stream of knowledge, garnered by 
experts in every clime, which flows by every door and 
from which each may take what he will. 

Nor is one limited to the thoughts and deeds of 
his contemporaries. We long to know the conditions, 
character and accomplishments, not only of the dis¬ 
tant, but also of the dead. By travel and observation 
one cannot learn the secrets of the buried centuries. 
But the printed page gives a sort of immortality to 
human thought and action. In your easy chair, by the 
light of your reading lamp, you can behold a pano¬ 
ramic view of the more important events of all the 
ages. In fancy you can look upon the victories and 
defeats of armies, the rise and fall of nations, the 
development and disintegration of civilisations. Books 
record for every reader information regarding men’s 
great inventions and discoveries, the conclusions of the 
most eminent scientists and philosophers, the achieve¬ 
ments of the most noted statesmen and scholars, as well 
as the more important events of the work-a-day world. 
Indeed one can learn more of established fact in an 
evening, spent in the glow of his own fireside, than 
many of his predecessors were able to accumulate 
through years of research with the exactions of hard¬ 
ship and the exhaustions of toil. 

In addition to information books will contribute 


126 


THE BUSINESS OF LIVING 


much toward the awakening of aspiration, the estab¬ 
lishment and maintenance of ideals. The library affords 
the finest, freest, fullest companionship with the human 
great. Here is assembled the aristocracy of the race. 
Choose whom you will and he will speak his best 
thoughts upon the subjects you select. Not only do 
you find in the library the choicest company, but you 
meet them at their best. Even the sons and daughters 
of genius have gloomy days and commonplace thoughts. 
No one remains constantly upon the heights. An ad¬ 
mirer of Carlyle once called upon him and, finding the 
author in a peevish mood, was forced to listen to a 
savage tirade against the world. In his writing Car¬ 
lyle is seen at his best. The principle applies to all this 
noble company. To hold converse with these gifted 
souls is high honour, precious privilege. From such 
fellowship one must needs receive impulse and in¬ 
spiration. 

Many to whom society is deeply indebted for leader¬ 
ship bear glad testimony to their indebtedness to some 
book for awakening them to noble purpose, and arous¬ 
ing them to earnest effort. It is said that Cotton Ma¬ 
ther’s, “Essays To Do Good,” read by Benjamin 
Franklin when a boy influenced his whole after life. It 
is well known that, “The Life of Washington,” stirred 
the undeveloped soul of the young Lincoln and gave 
trend to his career. John Sharp said: “Shakespeare 
and the Bible made me Archbishop of York.” It is 
claimed that, “The Vicar of Wakefield,” awakened the 
poetical genius of Goethe. A great host of others have 
found in the library needed helpfulness. Probably most 
of those whom you admire would frankly testify that 


BOOKS AND READING 


127' 

prominent among the factors which have made them 
what they are is some great book. What has been 
true of many others may be true of you. If your 
ideals are what they ought to be, reading of the proper 
kind will help in maintaining that standard; if aims 
and ideals are too low, reading will aid in their ele¬ 
vation. 

In considering motives to reading do not overlook 
pleasure. Anthony Trollope said: “With reference 
to this habit of reading, I make bold to tell you that 
it is your pass to the greatest, purest and most perfect 
pleasure that God has prepared for his creatures.” 
Emerson wrote: “In the highest civilisation the book 
is still the highest delight.” Who but has been charmed 
by the reports of travellers, entertained by the stories 
of novelists, amused by the jest and anecdote of 
humourists, enraptured by the songs of poets, capti¬ 
vated by the visions of seers, and enchanted by the 
counsel of sages! Macaulay, though possessing rare 
talents, great wealth, exalted rank and enduring fame, 
found his highest happiness in books. What joy to 
know that, not by mystic forces controlled by a magic 
v and, but by simply opening a book, one may summon 
the great dramatists and singers and they will promptly 
produce their masterpieces; or may call historians and 
travellers and they will recount the events of other 
times and reproduce the scenes of other countries; or 
bid the novelist and orator appear and the one will 
fascinate with his story and the other will captivate 
with his eloquence! The habit of reading should be 
cultivated because thus one may obtain much whole¬ 
some enjoyment. 


128 


THE BUSINESS OF LIVING 


If the value of books and the importance of read¬ 
ing be recognised one is confronted with the necessity 
of choice. Human limitations in time and strength, 
in contrast with the countless volumes obtainable, make 
this imperative. Centuries ago it was written: '‘Of 
making many books there is no end,” yet the writer 
never dreamed of the overwhelming floods which issue 
from the modern press. Manifestly the many must be 
rejected. Only a few can be read. Choice will vary 
widely because of varying interests, tastes and needs, 
but there are a few principles which should be recog¬ 
nised by all. 

As companions whose influence is injurious should 
be avoided, so books that degrade should be rejected. 
One of the gravest menaces of to-day is suggestive, 
seductive, sensual literature. Much is published which 
gives positive and serious injury. More involves at best 
a waste of time. Since of the multitudes of volumes 
issued one can read only a few it is wise to reject both 
the evil and the questionable. However there must 
be still further elimination. No one can read all of 
the good books; consequently the rule should be a re¬ 
striction to the best. 

If it be agreed that only books of unquestioned char¬ 
acter and of positive value shall be admitted into one’s 
fellowship effort should be made to include a consid¬ 
erable variety. Each will wish to study some volumes 
devoted to subjects connected with his particular call¬ 
ing. Of these there is no need to speak for the reason 
that each vocation has its distinctive technical literature 
readily obtainable by those interested. No one should 
limit himself to such subjects. Some time and thought 


BOOKS AND READING 


129 


should be given to the general field. Think of a few 
of the more important classes of books in which some 
of the choicest volumes should be read. 

Perhaps we could not do better than to head the list 
with biography, because the majority will here find 
greatest interest and instruction. It is abundantly 
worth while to store the mind with the stories of great 
men and women, both living and dead. While the com¬ 
pany is large a few stand out conspicuously. They 
are honoured both because of what they were and what 
they did. Virtue is never so attractive, and vice is 
never so repulsive, as when, “Manifest in flesh.” One 
will find incitement to good and restraint from evil 
in the recorded experiences of those classified as great. 

Closely akin to biography is the general field of his¬ 
tory. Volumes from this group should have a promi¬ 
nent place upon one’s shelves and an honoured place 
in his mind. This does not mean that one should seek 
to cover the entire historical domain. That is impos¬ 
sible of accomplishment. However, it is not unreason¬ 
able to expect men and women of mature years to 
possess a general acquaintanceship with, and a clear 
knowledge of, the great movements of the past. Only 
thus can one correctly interpret the present or intelli¬ 
gently plan the future. 

A few books of travel should be included. Thus 
one will be enabled to look, in fancy, upon the most 
beautiful scenery, the most famous places and the most 
marvellous products of this earth. Often with this aid 
of a trained observer one will see more clearly and 
appreciate more keenly, than would be possible with 
his own unaided vision. Many teachers affirm that, 


130 


THE BUSINESS OF LIVING 


as a rule, more reliable information will be gained from 
books than from travel. The ideal would involve a 
combination of the two. 

All should read some volumes of essays and ad¬ 
dresses as well as some treatises on science and philos¬ 
ophy. It is good to delve somewhat into the serious 
things of life. There will be a temptation to content 
oneself with books designed to amuse and entertain. 
Occasionally, at least, an instructive, thought provok¬ 
ing volume should be read. If well chosen such reading 
will be neither unpleasant nor unprofitable. Perse¬ 
verance will be richly rewarded by a quickening of 
interest, an increasing knowledge and a resultant grow¬ 
ing delight. 

Care should be given lest poetry be crowded out. 
Too many read only an occasional and isolated poem. 
Acquaintanceship with the finest products of the mas¬ 
ters will enrich the mind, gladden the heart and sweeten 
the soul. Looking through the poet’s eyes one will 
behold marvellous beauty which had escaped his duller 
vision. Listening with the poet’s ears will enable one 
to hear entrancing melodies which had not registered 
upon his grosser senses. Understanding through the 
poet’s mind one will apprehend much truth which other¬ 
wise would elude him. 

Nor should all fiction be eschewed. Here as else¬ 
where there is need of discrimination. Much that 
passes under this classification should be rejected; but 
it would be as unwise to reject all as to approve all. 
One’s sympathies will be broader, his ideals higher, his 
activities nobler from having read understanding^ a 
few of the greatest novels. It is well to restrict one- 


BOOKS AND READING 


131 


self largely to the acknowledged masters; yet contem¬ 
porary writers of worth should not be ignored. While 
there is much current fiction that is light and trashy, and 
not a little that is flagrantly immoral in atmosphere 
and suggestion, there are some modern writers whose 
work is clean, wholesome and helpful. The masses do 
not need encouragement in reading fiction so much as 
warning against over-indulgence. Each should be con¬ 
tent with a few of the best. 

While giving full recognition to the merit of other 
books it is generally agreed that in the library one Book 
is entitled to, and enjoys, pre-eminence; that of course 
is the Bible. Even those who do not concede its super¬ 
natural character acknowledge its superiority. It is a 
striking fact that choice gems of every form of litera¬ 
ture which has here been mentioned are found in this 
volume. Its history is the most interesting and im¬ 
portant to be found in any library. It takes the reader 
back beyond all other books to “The beginning.” Its 
biography is of incalculable value. From it we learn 
somewhat of men and women, “Who through faith 
subdued kingdoms, wrought righteousness, obtained 
promises, stopped the mouths of lions, quenched the 
power of fire, escaped the edge of the sword, from 
weakness were made strong, waxed mighty in war, 
turned to flight armies of aliens.” (Heb. n : 33, 34.) 
Best of all it is in this Book that we come to know 
him, “Whom to know aright is life eternal.” In the 
Bible are some of the sublimest poems ever written; 
some of the most entrancing and instructive stories 
ever fancied; some of the choicest wisdom ever gar¬ 
nered, and authoritative instruction for human con- 


132 


THE BUSINESS OF LIVING 


duct. This book should be welcomed in every home 
and used to enrich every head and heart. 

Some may be constrained to ask: How and when 
can all this reading be accomplished? Many will be¬ 
lieve the course suggested impracticable for those 
whose time and energy must largely be given to other 
things. It should be remembered that the suggestions 
cover a lifetime, and not merely the spare hours of a 
week or a season. Much time will be required. It is 
equally clear that such accomplishment through years 
of study will involve much self-denial and earnest 
effort. Here as elsewhere valuable accomplishments 
are costly. He who would possess must pay the price. 
Yet it is surprising how much can be accomplished by 
regular, systematic study through a series of years. 
Most of us could devote one hour, many even two 
hours, each day to reading and study. Such a course 
might necessitate less of idleness and amusement; but 
the results would be very profitable. Dr. Washington 
Gladden affirmed that such a period of study, “Judi¬ 
ciously directed, will in ten years give you a better, 
broader, more thorough education, than nine-tenths 
of the collegians have on the day of their graduation.” 
If one began in early childhood, and read only things 
worth while, he should have, at maturity, a good gen¬ 
eral acquaintanceship with the really great books of all 
ages. Precedence should be given the Bible. The in¬ 
formation acquired by its regular study will be of 
supreme value, the inspiration will take one far, and 
the gratification, increasing with the years, will be 
among your chiefest joys. 


VII 


AMUSEMENTS 

“Rejoice, O young man, m thy youth, and let thy heart 
cheer thee in the days of thy youth, and walk in 
the ways of thy heart, and in the sight of thine 
eyes; but know thou, that for all these things God 
will bring thee into judgment” (Ecc. 11:9.) 

It may seem strangely inconsistent, at first thought, 
to include amusements in a list of Life Investments 
supposed to be restricted to be more important. We 
have been wont to assume that diversions, entertain¬ 
ments and pastimes which are pleasurable afford oppor¬ 
tunity for spending, rather than acquiring; involve 
losses rather than profits. Many will regard the dis¬ 
cussion of the subject as a turning aside from the 
serious and sacred to the seductive and secular. Gradu¬ 
ally the more reflective are coming to understand that 
all normal human beings not only desire, but need, 
play. If the best interests are to be conserved, and 
the largest results procured, some form of relaxation, 
recreation or amusement is a necessity. Experts affirm 
that those interests and activities commonly classified 
under these heads are among the most potent forces 
in modern society. With many individuals they con¬ 
stitute the decisive factor. It would be exceedingly 
unwise to ignore, or even to neglect, these things which 
are known to be important, ofttimes fundamental, in 

133 


134 THE BUSINESS OF LIVING 

influencing conduct, shaping character and determining 
destiny. 

There is some justice in the charge that the voices 
of Christian leaders have seldom been heard, in the 
discussion of this subject, except to criticise prevailing 
practices, or to prohibit popular pastimes. Few who 
are well informed call in question either the need of 
warnings or the justice of prohibitions. If there are 
pleasures which are harmful those who act as sentinels 
to society have no right to hold their peace. They are 
under solemn obligation to sound the alarm. But there 
is a growing recognition of the fact that warnings 
and prohibitions will not suffice. The traditional theory 
that whatsoever of time and thought, of toil and treas¬ 
ure is expended in enjoyment is necessarily wasted, 
needs to be revised. Science and religion are agreed 
that to ignore play is sin and involves serious conse¬ 
quences. There is need of positive teaching and con¬ 
structive planning. The recreational life of society 
needs to be sympathetically and intelligently directed. 
Seldom, until within recent years, has any considerable 
thought or effort been given to this problem; and it is 
still far from its final solution. The desire for diver¬ 
sion can no more be obliterated than the need of it can 
be annulled. If indulgence be legitimate and is ac¬ 
companied, on the one hand by grave perils and on the 
other hand by great possibilities, the prospective in¬ 
vestor should seek to inform himself to the end that 
he may choose wisely and profitably. As a help to this 
end consider a few facts which indicate why some 
forms of amusement should be scrupulously avoided, 
and other forms should be eagerly sought. 


AMUSEMENTS 


1 35 


It is doubtful if there is any important question 
concerning which intelligent and sincere people hold 
more divergent views than as to what is included and 
what should be excluded as permissible and desirable 
amusements. Two extremes are encountered. One 
involves the indiscriminate condemnation of all diver¬ 
sions ; the other demands freedom for unrestrained 
indulgence. Both are pernicious. Between these ex¬ 
tremes is found every conceivable shade and degree of 
opinion. Where opinions differ so widely no one 
should assume for his own judgment infallibility. Let 
it be recognised that each has a right to a moderate 
degree of wholesome enjoyment. To most of us it is 
unbelievable that the Creator meant our days to be 
passed in cheerless, joyless drudgery. It is intended 
that the monotony be broken by diversions. But not 
all that passes under this name is permissible; nor are 
all who urge restrictions guilty of unwarranted inter¬ 
ference. 

In the very nature of the case each is under the 
necessity of making choice. The meagreness of the 
capital available for this form of investment necessi¬ 
tates the rejection of the many; makes possible the 
enjoyment of only a few. These inherent limitations 
make it the more important that selection be made 
with discrimination. 

If the choice is to be made intelligently it must be 
preceded by decision as to the end in view. Enjoy¬ 
ment, while desirable and permissible, is not the only, 
indeed should not be the chief, end. The words amuse¬ 
ment and recreation have been used interchangeably, 
but it should be remembered that there is a distinction. 


136 


THE BUSINESS OF LIVING 


By no means all amusements deserve the other title. 
There are activities of both body and mind which 
afford momentary gratification, diversion and pleasure, 
but confer no further benefit. Other amusements have, 
in addition to enjoyment, a recreational value. One is 
apt to turn from the former weary and exhausted; 
while the latter leaves him refreshed, invigorated, 
made anew! It should require no argument to con¬ 
vince one that, if he can choose games, pastimes and 
entertainments which provide equal pleasure and pos¬ 
sess the added value of recreation, he should do so. 
Mere amusement is an expenditure, while recreation 
is an investment. The former may involve heavy 
losses; the latter may bring great gains. 

Even if the principle be recognised and its applica¬ 
tion be effective conditions, tastes and needs differ so 
widely that diversions chosen will vary. A few illus¬ 
trations may make this clear. Those devoted to seden¬ 
tary occupations will find athletic activities which call 
for moderate physical exercise, preferably in the open 
air, in favour. Those whose daily tasks keep them out 
of doors and involve manual labour will find sedative 
entertainment more attractive. In but few cases, aside 
from utter exhaustion, is inactivity the best restorative. 
Even when the body is weary the mind may be alert 
and responsive. Often when the mental machinery 
moves sluggishly refreshment will follow physical 
exertion. Frequently it will be found that, when nerves 
are taut and both brain and muscle are tired, some 
recreation is necessary to secure that relaxation which 
must precede the needed rest. The particular form of 


AMUSEMENTS 


137 


diversion needed will depend upon the tastes of the 
individual and his condition at the time. 

It should also be remembered that, when one chooses 
in greatest wisdom those diversions which for him 
are the very best, there is need of counsel to modera¬ 
tion. There may be occasionally found older men and 
women who need to be urged to partake adequately of 
amusements; but the danger with the majority is in 
the direction of excess. No one may indulge in all of 
the pastimes which are wholesome. Even in one’s en¬ 
joyment of the few he should be temperate. Excess 
is dissipation. The inclination may be to make pleas¬ 
ure a pursuit instead of a pastime. Better too little 
than too much. A pungent condiment may add to 
one’s relish of a banquet, though taken by itself it 
would make a sorry meal. Likewise a well chosen 
amusement may add piquancy to the leisure hour, 
though it would prove unsatisfactory as a vocation. 
The most joyless group of society consists, not of 
those whom necessity compels to all but ceaseless toil; 
but of those whom abundance releases to undisturbed 
indolence, whose uppermost desire and effort is enjoy¬ 
ment. From the profusion set before him the wise 
banqueter partakes sparingly of those viands which 
are most toothsome and nutritious; so the sagacious 
pleasure seeker should indulge temperately in those 
diversions which are both delightsome and helpful. 

Subjected to this exacting test many popular amuse¬ 
ments must be rejected. The reasons vary. Some will 
be found objectionable because they make too heavy a 
tax upon one’s purse; some, because they make too 
great drafts upon one’s time; some, because they make 


138 


THE BUSINESS OF LIVING 


too extensive demand upon one’s strength; and some, 
because they take too large a toll of one’s morals. The 
least one should demand is the absence of hurtfulness. 
The least he should desire is a positive and abounding 
helpfulness. No pastime should have one’s participa¬ 
tion which may reasonably be expected to result in 
injury either to oneself or others. As a rule the grav¬ 
est dangers threaten in leisure hours and make their 
approach through so-called amusements. Some aver 
that more are hurt than are helped by indulgence. The 
consideration of a few of the more common forms of 
this danger should be worth while. 

While far from the gravest, a by no means incon¬ 
siderable, danger is that one shall expend in pleasure 
a disproportionate part of his resources in both time 
and treasure. No one has a right to spend in diver¬ 
sion time which is needed for important tasks or 
sleep. Likewise to spend for enjoyment money which 
is needed for purposes of greater consequence is 
unwarranted extravagance. Most people have recog¬ 
nised the tendency to devote increasing quantities of 
time, and to expend increasing amounts of money 
in sports and entertainments. Not a few regularly 
spend all their earnings, after actual living expenses 
have been met, in various diversions; with the result 
that nothing is left for culture, charity or conservancy. 
It is as unreasonable, and probably far more serious, 
thus prodigally to spend all, as greedily to keep all. 
In the Business of Living pleasures should be subordi¬ 
nate, if not incidental. Against the wastrel inclination 
each needs to be on guard. 

This is the more needful because these extravagances 


AMUSEMENTS 


139 


in time and money are often accompanied by exhaustive 
drafts upon one's strength. Pastimes which serve as 
recreations to fit one for work are beneficial; but if 
they degenerate into dissipations which sap one’s 
strength and unfit him for serious tasks they are inde¬ 
fensible. As popularly indulged sports tend rather to 
prostrate than refresh. The best may be used wisely, 
or abused. That which is helpful when used in modera¬ 
tion may become hurtful in the extreme when used 
to excess. Youth, as a rule, seems unconscious of this 
danger. Yet much of the weakness, suffering, invalid¬ 
ism which restrict usefulness and lessen enjoyment, 
are traceable to such intemperance. Not infrequently 
exhaustion which is supposed to produce only tem¬ 
porary discomfort, really results in permanent injury. 
Physiological bankruptcy is the price multitudes have 
paid for fleeting pleasure. There is need of care to 
avoid such folly. 

Of no less importance is the influence of amusements 
upon the mind. There are recreations which refresh, 
invigorate and stimulate the mental faculties. One 
turns from them to serious tasks eager, alert, efficient. 
They have a definite and decided value. However, the 
general tendency in popular amusements is in the 
opposite direction. As a rule they produce an atmos¬ 
phere of frivolity and tend to habits of triviality, which 
are incompatible with sustained and serious thought. 
This is manifest in the prevailing perversion of taste 
in music, literature, theatricals and dress. Snatches 
of conversation, gathered from the devotees of pleasure, 
will furnish convincing evidence of mental decadence 
and stagnation. It is not pleasant to contemplate the 


140 


THE BUSINESS OF LIVING 


possibility of such blight and stultification, but observa¬ 
tion will show it to be very real. Serious thought and 
earnest effort should be made to avoid such irreparable 
calamity. 

But important as are the mental and physical effects 
of amusements, they are not to be compared with the 
moral and spiritual. Popular amusements furnish one 
of the most fruitful sources of life tragedy. Tempta¬ 
tions assail, with greatest frequency and force in 
periods of idleness. The greater peril is not in work, 
but in play. It is well known that most commercialised 
amusements are tainted. Many seem carefully de¬ 
signed to make appeal to the worst in human nature, 
inclinations, desires, appetites and passions. Often the 
interest is made to centre in dishonesty, intemperance 
and impurity. Inevitably such influences tend to 
vitiate ideals, weaken faith, demoralise conduct and 
debauch character. It is not claimed that they will be 
fatal to all; but it is known that they have meant utter 
ruin to many. The counsel of Prudence is to shun 
danger. To court it is fatal to the weak, folly to the 
strong. 

These and other facts account for the widespread, 
persistent and aggressive opposition to certain games, 
some forms of theatricals and of the modern dance. 
In conceivable cases each of these diversions might be 
innocent, some of them positively helpful. But as 
they are commonly encountered they are a serious men¬ 
ace, both to the individual and to society at large. It 
is true that some sincere folk insist that these amuse¬ 
ments are unobjectionable. Perhaps Christian leaders 
have sometimes exaggerated both the scope and de- 


AMUSEMENTS 


141 


gree of peril. But the fact that so considerable a 
company, including many of the purest, most unselfish, 
and best informed people in the world, have uniformly 
opposed these forms of diversion should occasion seri¬ 
ous thought. It should not be too much to ask that 
youth be slow to engage in pastimes which are open 
to suspicion. It is safe to reject all about which there 
is doubt; to indulge only in those known to be free 
from evil and to possess positive helpfulness. 

Even the most exacting rule does not mean that life 
is to be joyless, any more than the obligation to eschew 
evil companions deprives one of society, or to avoid 
vicious books denies one admission to the library. 
There are many worthy companions, many good books 
and many helpful amusements. There are games, en¬ 
tertainments and pastimes of almost every conceivable 
kind and in an all but endless variety of form which, 
within certain limitations, are unobjectionable. For 
those desiring physical activity there are base-ball, 
basket-ball, volley-ball, golf, tennis, croquet and a score 
of others from which to choose. Those wishing quieter 
entertainment may choose music, literature, painting, 
sculpture, architecture, conversation, or any one of a 
hundred games in common use. There are pastimes 
for home and church, field and forest, street and 
stream. One must be suffering from defective sight, 
dulness of hearing, or paralysis of the understanding 
who finds nothing among innocent and wholesome 
pastimes in which he may experience pleasure. The 
mother who denies her child the hammer and looking- 
glass, or scissors and butcher knife, is not unwilling 
that the child should play. She knows that proper 


142 


THE BUSINESS OF LIVING 


toys will result in less of hurtfulness and more of 
happiness. So those who discourage questionable 
amusements seek, not to reduce enjoyment, but to 
preserve the players and provide the highest pleasure. 

It is encouraging to know that the school, the church, 
the home, and other agencies committed to the preser¬ 
vation and promotion of the general good, are co¬ 
operating in the effort to provide a wholesome recrea¬ 
tional life for all. It is to be hoped that, in increasing 
measure and with all possible speed, popular amuse¬ 
ments will be taken out of the hands of unscrupulous 
greed and placed in the control of those who seek, 
unselfishly and intelligently, the public welfare. It may 
be expected that gradually substitutes shall be found 
for those diversions which are extra-hazardous, and re¬ 
finements and improvements given others. However 
nothing can ever relieve the individual of the responsi¬ 
bility of choosing his pleasures and accepting the re¬ 
sults whether of profit or loss. 

The danger is that we shall underestimate the peril 
and overestimate our powers of resistance. No enemy 
should be despised. No danger should be courted. On 
the contrary each should avail himself of every possi¬ 
ble safeguard. There is an old story of a company 
visiting a coal mine. One of the number was a young 
lady dressed in white. A friend remonstrated, urging 
that she wear raiment of a darker hue. She petulantly 
appealed to an old miner saying: “Can't I wear a white 
dress down into the mine?” “Yes, mum,” was the 
reply, “There is nothing to keep you from wearing a 
white frock down there, but there will be considerable 
to keep you from wearing one back.” It is so with 


AMUSEMENTS 


143 


pleasures. There may be nothing to prevent strong¬ 
bodied, clean-minded, noble-hearted youth from enter¬ 
ing questionable places or engaging in questionable 
pastimes; but there is much to keep them from coming 
back with body, mind and heart unsullied. All have 
seen lives bedraggled and sin-stained as a once white 
frock emerging from the soot and slime of the coal 
mine. There is right of choice, but it is accompanied 
by responsibility for results. “Walk in the ways of 
thy heart, and in the sight of thine eyes; but know 
thou, that for all these things God will bring thee into 
judgment.” 


VIII 


HOME 

“From that hour the disciple took her unto his own 
home.” (Jno. 19:27b.) 

All normal young people dream, sleeping or waking, 
of wooing, wedding and home making. They are 
fortunate indeed whose dreams come to full fruition. 
Any discussion of the important factors which con¬ 
tribute to human comfort and wellbeing, usefulness 
and happiness, which does not include the home, is 
distressingly incomplete. In the average life the home 
is one of the most potent forces. Among the gravest 
problems which confront society are those relating to 
domesticity. Whether one considers the interests of 
the individual, the family or the nation no greater serv¬ 
ice can be rendered than to improve the quality and 
increase the number of harmonious, holy, happy homes. 

Despite the progress of the ages no satisfactory sub¬ 
stitute has been, or can be, found for this oldest and 
best of social institutions. Much effort has been made 
in this direction. Substitutes, so-called, have been and 
are being widely acclaimed. Not a few of our most 
thoughtful and observant men and women believe that 
the most serious dangers which threaten modern society 
grow out of the effort to supplant the home with hotel, 

boarding house, apartment or club life. The experi- 

144 


HOME 


145 


ment is usually attended by a marked decline in those 
fundamental virtues upon which the stability and prog¬ 
ress of the race depends. The deterioration of the 
home means the weakening of the foundations of life. 
The improvement of the home increases their security. 
Young men and young women who desire to make the 
most of life should inform themselves as to what are 
the essentials of the right kind of home; their personal 
need of such an institution, and how such a home may 
be established and maintained. 

Some may be tempted to conclude that the essentials 
of home making consist in the ground upon which it 
is located; the building which provides shelter; the 
furnishings which contribute to the inmate’s comfort, 
or the food which gives them sustenance. There should 
be no effort to belittle any of these appurtenances. 
Each, within limitations, is important. However, there 
is danger that we shall overestimate the value of ma¬ 
terial accessories. There is a decided advantage in well 
located, artistically plotted grounds. There is a recog¬ 
nised value in a well planned, skilfully and securely 
constructed building. There is a universal desire for 
comfort and beauty in furnishings, and for unstinted 
plenty in provisions. Yet most of us have known 
notably successful homes in which one or all of these 
things were, in some degree, lacking. On the other 
hand we have probably known individuals who pos¬ 
sessed these material requisites in abundance and yet 
were practically homeless. 

It is evident, therefore, that the essentials have to 
do not so much with properties as personalities. Mark 
particularly the plural number. There must be at least 


146 


THE BUSINESS OF LIVING 


two, and for the ideal the minimum is three: a man, 
a woman and a child. It will not be thought that any 
three of designated sexes and of relatively proper ages 
will suffice. The partners should come together with 
mutual affection, congenial dispositions, kindred tastes 
and harmonious purposes. Such a union, strengthened 
and sweetened by the advent of the child, please God 
in the fulness of time the children, offers possibilities 
of a happy home. Such a group can march to the 
music of children’s voices. They may have only a 
very humble dwelling. Within there may be a very 
scant supply of inartistic and unattractive furniture. 
They may, perforce, subsist upon a very meagre fare; 
and yet their's may be a very happy home. To ignore 
the essentials and to depend upon the nonessentials is 
unwise. Examples of such folly are pitifully plentiful. 

Naturally the question will arise: Why attach so 
great importance to the home? Is it attributable to 
sentiment ? Or, does the home possess a value by virtue 
of which there is insistent demand for its perpetuation? 
That there is much of sentiment in the prevailing 
thought of home will be universally conceded. With 
most of us the tenderest memories and the fondest 
hopes of childhood, youth and even maturity centre in 
the home. But this is far from conceding that our 
esteem for the domestic institution is altogether, or 
even chiefly, a matter of sentiment. It is not by acci¬ 
dent, nor yet by reason of prejudice, that men and 
women hold this institution in such high regard. It 
is boldly affirmed that the home is valued and its pres¬ 
ervation and progress is demanded because of the 
worth of the practical service it renders. Consider a 


HOME 


147 


few of the many facts which are believed to justify this 
statement. 

Note first the claim that the perpetuation of the home 
is not only justified, but demanded, by reason of its 
ministry to the physical well-being of its inmates. It 
is confidently affirmed that, from infancy to old age, 
the bodily needs find their fullest and most satisfying 
supply in the home. This is conspicuously true of food. 
This does not mean that delicious and nutritious 
victuals are unobtainable elsewhere. Fortunately for 
society this is not true. But those who have had the 
most extensive and satisfactory experience in securing 
provisions without will emphatically affirm the marked 
superiority of the products of the home. Few would 
give in exchange for the most toothsome masterpiece 
of the professional chef such homely delicacies as, 
“Mother used to make.” As a purveyor of food the 
home supplies a real need. 

Perhaps even greater importance attaches to the 
superiority of the home as a place of rest. It is true 
that there come times when even the most favoured 
become somewhat weary of the monotony of home sur¬ 
roundings, associations and activities, and long to get 
away for rest and recreation. However, the fact re¬ 
mains that it is not the occasional visit elsewhere, but 
the regular repose at home which enables men and 
women to go forward with their tasks. Multitudes 
find incentive and inspiration for the exhausting duties 
of the day in the prospective restful, refreshing fellow¬ 
ship of the family circle at even-tide. It is in the home 
that weary workers are best made anew for the mor¬ 
row’s toil. Those who must labour without this recrea- 


148 


THE BUSINESS OF LIVING 


tive agency are sorely handicapped. As the tension 
of living becomes more exacting and the toil more ex¬ 
hausting there is increased need of this Divinely ap¬ 
pointed provision for the relaxing of taut nerves, the 
restoring of worn muscles and the recharging of falter¬ 
ing wills. Other institutions can do something toward 
supplying these needs, but not one, nor all combined, 
can take the place of the home in catering to one’s 
bodily necessities. 

Of no less importance is the home’s contribution 
toward the stirring, storing and strengthening of the 
mind. It is generally recognised that, for the child, 
the home is the most effective of schools and that 
parents are the best of teachers; but it is to be feared 
that the educational value of the home, to the husband 
and wife, has largely been overlooked. Not a few 
who have been honoured with the privilege of teaching 
in this school have regarded the course as more bene¬ 
ficial to the teacher than to the pupil. The business 
conduct of the home, one of the most important and 
complex of human enterprises, holds within itself possi¬ 
bilities of a liberal education. The responsibilities of 
providing for dependents, protecting them from dan¬ 
gers and preparing them for life’s struggles tend to 
call forth the best of which one is capable. The more 
one reflects upon the matter the more clearly he will 
perceive that, as a school, the home is a social necessity. 
To lose it would involve irreparable losses. 

Though the physical and mental values of the home 
are great they are exceeded by the moral and spiritual. 
It is doubtful if, in all society, there can be found as 
effective a restraining force as emanates from the 


HOME 


149 


home. Many a man has been kept from wrong doing 
by the memory of a parental teaching and example, 
and the knowledge that father or mother or wife or 
child would, in some degree, share the penalty of his 
sin. Many a woman has been kept from wandering 
into forbidden pathways by like knowledge. Few but 
have been helped thus in time of trial. However let no 
one suppose that all the moral influences of the home 
are negative. From it issue powerful forces which 
impel to a positive and constructive morality. Within 
the home, very largely, are begotten and nourished 
those ideals and purposes which make human progress 
possible. Not only does the evidence show that the 
right kind of home is one of the surest preventives 
of crime; but that it is, at the same time, productive 
of those qualities which contribute most to man’s 
strength, stability and service. 

Spiritually the home is a mighty power, though for 
the most part falling lamentably below its possibilities. 
Active and united effort should be made to arouse men 
and women to the importance of extending the scope 
and increasing the efficiency of the home’s spiritual 
ministry. There is crying need of the re-establishment 
of the family altar. Parents should be urged, with 
compulsive persuasiveness, to give more of their time 
and thought and toil to the proclamation and practice 
of religious principles. Despite its shortcomings the 
home is making large contributions toward spiritual 
culture. Strangely enough, many parents who are not 
professedly religious are very careful to provide for 
their children instruction in the fundamental truths, 
and training in the essential virtues of Christianity. 


150 


THE BUSINESS OF LIVING 


The consecrated Christian home is incomparably more 
efficient. Most of us are sensible of benefits received, 
and of needs which can best be supplied through the 
home. 

Thus whether one reflects upon needs physical or 
mental, moral or spiritual, of himself or of others, the 
home is recognised as an invaluable help, if not indeed 
an imperative necessity. Consequently it is important 
that we consider some of the requisites for the estab¬ 
lishment and maintenance of such homes as shall ren¬ 
der the service needed. 

Because of its prominence in the popular thought it 
may be well to begin with the necessary expenditure 
of money, or its equivalent. While it is true that ma¬ 
terial wealth alone will not produce a home; and while 
rare instances have been known in which remarkable 
results have been procured with very limited expendi¬ 
tures; yet the fact should be faced frankly that home 
making involves a considerable cost, both in the initial 
process of setting up an establishment and subse¬ 
quently for maintenance. No doubt the number of 
failures in this kind of enterprise would be greatly re¬ 
duced, and the degree of success in others would be 
greatly increased, if those who assume the burden of 
business management in the home were more sensible 
of the difficulties and dangers of their task and were 
given some preliminary instruction and training for 
their duties. It is utterly unreasonable to expect, merely 
by process of a marriage ceremony, to transform im¬ 
mature, untrained and inexperienced youths into ex¬ 
perts in the important and complicated art of home¬ 
making. The limited resources which are, ordinarily, 


HOME 


151 


available for the venture require careful and intelligent 
planning if the needs are to be supplied. However, 
it should be borne in mind that what is spent ju¬ 
diciously for the home should be classified as invest¬ 
ment rather than expenditure. 

While money is necessary for this enterprise it alone 
will not suffice. There must also be an expenditure 
of energy, both physical and mental. The principle 
is recognised as applying uniformly in all realms of 
human achievement. Material resources, however 
great, will not guarantee the success of industrial or 
commercial ventures. Though important they are 
secondary. The primary need is personal thought and 
effort. He who attains success in business invests in 
it, not only his money, but also his life. Other things 
being equal the success will be proportionate to the 
latter investment. It is manifest that one of the most 
prolific causes of the widespread unhappiness and 
inefficiency in home life is due to the failure to recog¬ 
nise this fact. If employees could be depended upon 
to do all of the planning and working in factory, store 
or home success would be easier and more commonly 
attained. Nowhere is this possible, and nowhere ex¬ 
cept in the domestic circle is it seriously attempted. 
Young people who sincerely desire to succeed in home 
making should early recognise this law and make their 
plans to observe it. Effort must be given, not stint- 
ingly, nor at irregular and infrequent intervals; but 
wholeheartedly and continuously, to the interests of the 
home. Temporary neglect will involve serious injury; 
and if this is permitted to become habitual the results 
will probably prove fatal. 


152 


THE BUSINESS OF LIVING 


By emphasising the need of money and effort it is 
not meant to suggest that these will suffice. The most 
important requisite remains to be mentioned, namely, 
love. Without the unifying bond of genuine affection 
nothing approximating a real home is possible. This 
is usually understood by those launching such an en¬ 
terprise. However, many overlook the equally im¬ 
portant duty of keeping the altar fires of the heart 
burning. This is not always an easy task. There are 
many things which tend to extinguish the flame. It 
must resist the winds of evil temper, the floods of 
misunderstanding and the smothering effects of mo¬ 
notony, in addition to the normal drain of fuel con¬ 
sumption. It is not necessary either to scatter the 
brands or to drench the coals. Mere neglect will soon 
quench it. Nay, more, only constant vigilance and 
ceaseless effort will prevent the tragedy. This will 
involve, among other things, the maintenance by each 
of the partners of a right mental attitude, care in per¬ 
sonal appearance and the occasional exchange of tokens 
of one kind or another. 

The average young couple, at marriage, are crude, 
undeveloped material out of which great manhood and 
glorious womanhood may be developed. The process 
is delicate, difficult, dangerousi Both may be ex¬ 
pected to grow; but it is of the utmost importance that 
they grow along harmonious lines. Desires, tastes and 
tempers should be compatible. Each will have oc¬ 
casion to sacrifice preferences, and even to waive rights. 
Only an unselfish, untainted, vigorous affection can 
survive the trials of the passing years. Without this 
happiness in the home is impossible. It may have been 


HOME 


153 


the recognition of this fact which led Paul to write: 
“Husbands, love your wives, even as Christ loved the 
Church and gave himself for it.” (Eph. 5:25.) No 
less is the obligation of the wife to love her husband. 
It is only thus that each can come into possession of 
that greatest of earthly treasures which Eliza Cook 
has called, “A Home In The Heart.” 

“Oh, ask not a home in the mansions of pride, 

Where marble shines out in the pillars and walls; 

Though the roof be of gold it is brilliantly cold, 

And joy may not be found in its torch-lighted halls. 

But seek for a bosom all honest and true, 

Where love once awakened will never depart; 

Turn, turn to that breast like a dove to its nest, 

And you’ll find there’s no home like a home in the heart. 

“Oh! Link but one spirit that’s warmly sincere, 

That will heighten your pleasure and solace your care; 
Find a squl you may trust as the kind and the just, 

And be sure the wide world holds no treasure so rare. 
Then the frowns of misfortune may shadow our lot, 

The cheek-searing tear-drops of sorrow may start, 

But a star never dim sheds a halo for him 
Who can turn for repose to a home in the heart.” 


IX 


THE BEST INVESTMENT 

“The kingdom of heaven is like unto a treasure hidden 
in a field; which a man found, and hid; and in his 
joy he goetli and selleth all that he hath, and buy- 
eth that field. Again, the kingdom of heaven is 
like unto a man that is a merchant seeking goodly 
pearls: and having found one pearl of great price, 
he went and sold all that he had, and bought it.” 
(Matt. 13:44-46.) 

Jesus taught that while there are many investments, 
some good and some better, yet there is one which, for 
all people, is always and everywhere the best. To pro¬ 
cure the best all others should, if need be, be sacrificed. 
In these two brief parables, popularly known as “The 
Hid Treasure” and “The Pearl of Great Price,” he 
suggests that whatever else one may possess he has 
not acquired true riches, has not made the best invest¬ 
ment, unless his holdings include that which is likened, 
in real estate to a field containing hidden treasure, 
among gems to the pearl of great price. Of old con¬ 
venient and reliable banking facilities, such as those 
to which we are accustomed, were not available. For 
safe keeping men often took their accumulations of 
treasure and buried them in the earth, using great care 
to remove all traces of their work and to keep secret 
their hiding place. Occasionally such a man would 
die without declaring his secret to his heirs, and the 

154 


THE BEST INVESTMENT 


155 


treasure would be lost. If an ordinary field is a good 
investment, one containing such hidden treasure would 
be correspondingly more desirable. Other men in¬ 
vested their wealth in pearls or precious stones which, 
by reason of their size, could be conveniently carried 
and readily concealed upon the person; and yet were 
available as a medium of exchange upon the markets 
of any city. Such investors needed, not only to be on 
their guard against spurious gems, but also to exercise 
a discriminating judgment in estimating the value of 
the genuine. Some pearls, by reason of their smallness 
or inferior quality, are worth but little; while the 
largest and purest of these gems has an all but price¬ 
less value. According to the teaching of Jesus there 
is a life investment, available to every human being, 
as desirable by reason of actual value as the choicest 
pearl to the collector of gems, or the most richly stored 
field to the purchaser of real estate. Each should be 
eager to know what is the best of all investments; 
how one may recognise and appraise its value; and 
how it may be acquired as a permanent possession. 

Jesus identified this superlative investment with 
“The kingdom of heaven,” saying “The kingdom of 
heaven is like unto a treasure hidden in a field.” The 
meaning is clear. Without examining the figure mi¬ 
nutely it may suffice to say that he contemplated, not 
the powers and prerogatives of kingship, but the bless¬ 
ings and privileges of citizenship in God’s kingdom. 
This is one of his forceful methods of illustrating the 
advantages of discipleship, of teaching the importance 
of being a Christian. There seems to be a widespread 
assumption that religion is a secondary matter, per- 


156 


THE BUSINESS OF LIVING 


missible and even desirable, provided it does not inter¬ 
fere with other and more important interests. Jesus 
taught with unmistakable clearness and emphasis that 
it is not only worthy of a place in one's life, but that 
it should be given the chiefest place; it is not only 
worthy of thought, but it should be first to receive con¬ 
sideration; it is to be sought, not merely on condition 
that it may be secured without the sacrifice of other 
interests, but at any price! He boldly affirmed that 
though one must give for it all that he possesses it will 
prove a good and profitable investment. 

The consideration of a few of the benefits result¬ 
ing from citizenship in this kingdom will confirm our 
Lord’s estimate. Conspicuous among the blessings 
desired by his contemporaries and promised all his 
disciples is pardon. This was foretold by the prophets 
and reaffirmed by our Lord and his apostles. Isaiah 
wrote: “Seek ye Jehovah while he may be found; 
call ye upon him while he is near: let the wicked for¬ 
sake his way, and the unrighteous man his thoughts; 
and let him return unto Jehovah, and he will have 
mercy upon him; and to our God, for he will abun¬ 
dantly pardon.” (56:6, 7.) Jeremiah delivered the 
word of the Lord saying: “And I will cleanse them 
from all their iniquity, whereby they have sinned 
against me; and I will pardon all their iniquities, 
whereby they have sinned against me, and whereby they 
have transgressed against me.” (33:8.) The name 
announced by the angel for the Son of Mary was pro¬ 
phetic of his work. The heavenly messenger said to 
Joseph: “Thou shalt call his name Jesus: for it is he 
that shall save his people from their sins.” (Matt. 


THE BEST INVESTMENT 


157 


1:21.) Repeatedly during his ministry Jesus claimed 
to possess and to exercise pardoning power. Subse¬ 
quent to his resurrection he reaffirmed this, saying to 
his followers: “Thus it is written, that the Christ 
should suffer, and rise again from the dead the third 
day; and that repentance and remission of sins should 
be preached in his name unto all the nations, beginning 
from Jerusalem.” (Lk. 24:46, 47.) Peter had this in 
mind when he said: “To him bear all the prophets 
witness, that through his name every one that be- 
lieveth on him shall receive remission of sins.” (Acts 
10:43.) This promise of pardon is of vital interest 
to all who are conscious of their sins and the impend¬ 
ing penalty. Without it there is no possibility of 
salvation. 

Many a transgressor of the law has learned by ex¬ 
perience that after receiving pardon there is need of 
provision. Penologists recognise this as a fundamental 
requisite in the reformation of criminals. Society’s 
failure adequately to respond in supplying this need 
has resulted in countless tragedies. Many a man who, 
with proper encouragement, would have become a self- 
supporting and self-respecting citizen, has perished 
from neglect and has wrought irreparable injury to 
others. God recognises the need in his kingdom and 
promises an adequate supply. Paul affirmed this when 
he wrote the Philippians: “And my God shall supply 
every need of yours according to his riches in glory 
in Christ Jesus.” (4:19.) And again he wrote the 
Corinthians: “And God is able to make all grace 
abound unto you; that ye, having always all sufficiency 
in everything, may abound unto every good work.” 


158 


THE BUSINESS OF LIVING 


(II. Cor. 9:8.) Recent years have witnessed a grow¬ 
ing demand upon governments to guarantee, in some 
way, the necessaries of life to their citizens. The prin¬ 
ciple is just. However imperfectly the plans formu¬ 
lated may operate in the governments of men we have 
the promise of the King, confirmed by the unanimous 
testimony of his subjects for nineteen centuries, that 
abundant provision shall be made for every need of 
each citizen in the kingdom of God. 

There is also assurance of protection. Human life 
is beset with dangers. We sometimes marvel that any 
survive until they reach maturity. Human govern¬ 
ments recognise the obligation to safeguard their sub¬ 
jects, though inherent limitations often make such 
efforts inadequate and unavailing. But the King of 
kings is not restricted by limitations either of knowl¬ 
edge or of power. It was he who said: “I give unto 
them eternal life; and they shall never perish, and no 
one shall snatch them out of my hand.” (Jno. 10:28.) 
Peter wrote of Christians as those, “Who are kept by 
the power of God, through faith unto salvation ready 
to be revealed in the last day.” (I. Pet. 1:5.) Jude 
thought of the Lord as one who, “Is able to keep you 
from falling and present you faultless in the presence 
of his glory with exceeding joy.” (24.) Multi¬ 
tudes of saints have shared the faith of the Psalmist: 
“I will say of Jehovah, He is my refuge and my 
fortress; my God, in whom I trust. For he will de¬ 
liver thee from the snare of the fowler, and from the 
• 

deadly pestilence. He will cover thee with his pinions, 
and under his wings shalt thou take refuge; his truth 
is a shield and a buckler. Thou shalt not be afraid for 


THE BEST INVESTMENT 


159 


the terror by night, nor for the arrow that flieth by 
day; for the pestilence that walketh in darkness, nor 
for the destruction that wasteth at noonday. A 
thousand shall fall at thy side, and ten thousand at thy 
right hand; but it shall not come nigh thee.” (Ps. 
91:2-7.) The faithful citizen of the kingdom of 
heaven is safe. Of the King it is written: “He will 
give his angels charge over thee to keep thee in all thy 
ways. They shall bear thee up in their hands, lest 
thou dash thy foot against a stone.” (Ps. 91 :ii,i2.) 

There is a further promise of power. We long for 
power while we are conscious of being cumbered with 
weakness. It was to citizens of the kingdom of heaven 
that the promise was given: “Ye shall receive power.” 
(Acts 1:8.) History records the fulfilment of this 
promise, not only in the experience of that primitive 
company, but among Christians of all lands and ages. 
Now as of old believers can say: “The people that 
know their God shall be strong, and do exploits/’ (Dan. 
11:32.) Works wrought in this power abound, not 
only in the annals of the Church, but also of the na¬ 
tions. To enter into the kingdom of heaven is to come 
into possession of power. 

It would be supposed that one conscious of pardon 
and assured of provision, protection and power would 
enjoy a pervading peace. And this is promised. Isaiah 
wrote: “Thou wilt keep him in perfect peace, whose 
mind is stayed on thee; because he trusteth in thee.” 
(Isa. 26:3.) Jesus said: “Peace I leave with you, my 
peace I give unto you.” (Jno. 14 :2y.) Paul magnified 
this fact. To the Romans he wrote: “Therefore be¬ 
ing justified by faith we have peace with God through 


160 


THE BUSINESS OF LIVING 


our Lord Jesus Christ.” (5:1.) And to the Philip- 
pians he wrote: “And the peace of God which passeth 
all understanding, shall keep your minds and hearts 
through Christ Jesus.” (4 :y.) And to the Thes- 
salonians, he wrote: “Now the Lord of peace himself 
give you peace always by all means.” (II. Th. 3:16.) 
These promised blessings will help to an appreciation 
of the value of citizenship in the kingdom of heaven, 
and its desirability as an investment. 

While conceding, and even affirming, the desira¬ 
bility of other things a comparison will confirm Jesus’ 
estimate of incomparable superiority of heavenly citi¬ 
zenship. Experience has taught us that material things 
can satisfy only a part of the desires and needs of our 
nature. It is written: “Man shall not live by bread 
alone.” (Matt. 4:4a.) There are human hungers 
which cannot be appeased by earthly foods; thirsts 
which cannot be slaked at earthly fountains; needs 
which find supply only in God. It is also true that the 
limited gratification provided by earthly things is only 
temporary. Jesus emphasised this truth when he said: 
“Every one that drinketh of this water shall thirst 
again.” (Jno. 4:13.) On the other hand the King¬ 
dom of God insures a complete and continuous supply 
for every need. Jesus affirmed this when he said: 
“Whosoever drinketh of the water that I shall give 
him shall never thirst; but the water that I shall give 
him shall become in him a well of water springing up 
unto eternal life.” (Jno. 4:14.) Citizenship in the 
kingdom of heaven is desirable because it is a guaran¬ 
tee against hunger and thirst and death. The Christian 
looks forward with confidence to the possession of. 


THE BEST INVESTMENT 


161 


“An inheritance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven.” (I. Pet. 114.) 

It must be conceded that multitudes do not appraise 
this citizenship thus highly. Many regard other things 
as of equal, or even greater, value. This fact is illus¬ 
trated, whether or not it was so intended, by the 
parables. For a time the man may have been com¬ 
paratively indifferent to that field. Perhaps there 
were a score of others which he regarded as no less 
desirable. But when he learned of the buried treasure 
his attitude changed. Instead of easy indifference 
there was keen desire, growing rapidly into determi¬ 
nation, to possess that particular field. So men and 
women come into contact with the kingdom of heaven 
through the preached Word, the printed page, or 
Spirit-filled lives, yet seemingly remain insensible of its 
surpassing value. But let us rejoice that there come 
times when that which was hidden is uncovered; when 
that which was ignored, almost despised, is regarded as 
pre-eminently desirable. Perhaps there was a time 
when the Bible seemed to you an unattractive, unin¬ 
teresting, unimportant book. But one day you caught 
a glimpse of its hidden riches. Eagerly you proceeded 
with your examination. As a result you perceived 
that the Bible is the most interesting and important 
book in the world. You would not part with it for 
any other book, nor for all other books combined. 
Possibly you regarded the Church as nominally good 
and needful for Society at large; but for you per¬ 
sonally it held no attractions. But there came a day 
when you looked upon it in a different light. You 
perceived that it was God’s provision for universal 


162 


THE BUSINESS OF LIVING 


human need. You came to prize it above any other, 
above all other institutions combined. It may be that 
you thought of Jesus as good and wise and powerful; 
but only one of a company of the great. But one day 
you caught a new glint of his character, and perceived 
that he is more than man, “The only begotten of the 
Father, full of grace and truth.” (Juo. 1:14b.) You 
decided that you would rather have him as your friend 
than any other, than all others combined! Whatever 
the means and occasion the important thing is that you 
know the value of heavenly citizenship. 

Where this is known there will be a desire, like unto 
that of the men in the parables, for possession. Hence 
the importance of the question: How may this citizen¬ 
ship be acquired? What are the conditions upon com¬ 
pliance with which one may become a Christian ? Many 
have been perplexed and troubled because answers 
differ. Manifestly the proper course is to avoid con¬ 
fusion by eliminating nonessentials and going directly 
to the Scriptures for instruction in the fundamentals. 
Here seeming differences are due to varying points 
of view. In apparent diversity there is striking uni¬ 
formity. Sometimes the requirements are summed up 
in the one word faith; sometimes in two words, faith 
and obedience; and sometimes the process is outlined 
with greater detail. It is generally agreed that in 
Apostolic times the prospective citizen was required 
to believe in Jesus as the Christ, the Son of God, and 
to repent of his sins. Commonly he was urged to, 
“Confess with thy mouth Jesus as Lord,” (Rom. 
10:9.) an d commanded to be baptised “Into the name 
of the Father, and of the Son, and of the Holy Spirit.” 


THE BEST INVESTMENT 


163 


(Matt. 28:19. Acts 2:38.) Thus the alien became a 
citizen of the kingdom of heaven, assured of all rights 
and privileges, having promise of remission of sins, 
the gift of the Holy Spirit and eternal life. Surely 
one could make no mistake in following so authoritative 
a precedent. Multitudes, through the centuries, have 
come thus to enjoy this citizenship. History records 
no instance in which a possessor subsequently decided 
that he had made an unwise or unprofitable investment. 

The great difficulty consists in bringing prospective 
investors to realise the incalculable value of the king¬ 
dom of heaven. As it is inconceivable that one who 
knew the worth of the field with its hid treasure would 
haggle over the price, or be reluctant to give his other 
possessions in exchange for it; so it is incredible that 
any one can know the value of the kingdom of heaven 
and yet be unwilling to comply with the conditions of 
citizenship. 

This is affirmed in full recognition of the extreme ex¬ 
actions of discipleship. In the parable the fact is empha¬ 
sised that the investors parted, willingly and joyously, 
with all that they had in order that they might acquire 
possession of the field and pearl respectively. Jesus con¬ 
sistently magnified his exactions. He said: “He that 
loveth father or mother more than me is not worthy 
of me; and he that loveth son or daughter more than 
me is not worthy of me. And he that doth not take 
his cross and follow after me is not worthy of me.” 
(Matt. 10:37, 38.) And again, “Whosoever he be of 
you that renounceth not all that he hath, he cannot 
be my disciple.” (Lk. 14:33.) But he who appraises 
at their true value the blessings of discipleship will 


164 


THE BUSINESS OF LIVING 


promptly and cheerfully meet every requirement to 
acquire them. 

The necessity of prompt decision and actions is 
recognised as a basic element of successful business. 
It is nowhere more important than here. If one of 
man’s dangers is that he shall underestimate the value 
of Christianity and content himself with less important 
things; a second danger, equally serious, is that, while 
desiring and expecting to acquire citizenship in heaven 
he shall postpone action until the opportunity is past. 
Multitudes have been guilty of this folly; and other 
multitudes are following in their steps. Such conduct 
is more reprehensible in life than in commerce. Jesus 
gave wise counsel, which should be eagerly heeded by 
all, when he said: “Seek ye first his kingdom and his 
righteousness; and all these things shall be added unto 
you.” (Matt. 6:31.) 


PART IV: LIFE MORTGAGES 





PART IV: LIFE MORTGAGES 


i 

LIFE MORTGAGES 

“Thou hast sold thyself to do that which is evil in the 
sight of Jehovah.” (I Ki. 21:20b.) 

In the preceding studies emphasis has been given 
to the fact that right living, though difficult and costly, 
is highly profitable. We are now to consider the con¬ 
verse truth that wrong living, though seemingly easy 
and attractive, is ruinously expensive. The great 
inherent value of one’s resources, together with the 
large gains possible through wise investment, demand 
that the best thought and ripest judgment one can 
command shall be used in conducting the Business 
of Living. This need becomes even more imperative 
when it is remembered that each is liable to make mis¬ 
takes involving losses so serious as to result in bank¬ 
ruptcy. The knowledge that there are multitudes who 
classify themselves as failures, and others whom so¬ 
ciety regards as insolvent, should awaken all to a 
sense of peril. If there is joyous satisfaction in the 
possession of income-producing properties, or securi¬ 
ties, which suffice as a guarantee against want of ma¬ 
terial necessities, there is disappointment bordering on 

despair accompanying the knowledge that inadvertently 

167 


168 


THE BUSINESS OF LIVING 


transactions have been made which involve embarrass¬ 
ment and threaten impoverishment. 

An occasional man may be found who, consciously 
and wilfully, sells himself, “To do that which is evil 
in the sight of the Lord.” But such cases are rare. 
A much more common, and for most of us more im¬ 
minent, danger is analogous to that which in business 
circles is termed mortgaging. For what is regarded 
as a present advantage one assumes a future obligation. 
You may know of some individual, or family, to whom 
labour has become as drearily monotonous as the tra¬ 
ditional treadmill because of the necessity of ceaseless 
toil and rigorous self-denial to save from a meagre 
income sufficient funds to pay the interest on a mort¬ 
gage which hangs, like a threatening storm cloud, over 
a humble home. Such experiences call forth our sym¬ 
pathies; yet as misfortunes they are not comparable, 
either in point of number or seriousness, to those of 
men and women who struggle across the years under 
the exhausting burden of some form of life mortgage. 
Few, if any, escape this form of danger altogether. 
Accordingly all should be interested in reflections as 
to the significance of the figure, some of the methods 
by which such debts are commonly contracted, some re¬ 
sults involved and the possibility of their payment or 
cancellation. 

The more common forms of mortgage are so well 
known as to obviate the need of extended definition. 
A mortgage is a temporary pledge of property given 
as security for debt. In earlier times possession of 
the mortgaged property passed at once to the mortgagee, 
and was reconveyed to the mortgagor only when the 


LIFE MORTGAGES 


169 


debt was paid as provided in the contract. Later the 
custom was introduced, which is now in vogue, by 
which the mortgagor retains possession of the property, 
under such restrictions as serve to safeguard the mort¬ 
gagee, until a breach of contract leads to foreclosure. 
In modern as in ancient times the failure to comply 
with the conditions of the contract results in the loss of 
the property. At best a mortgage involves an expendi¬ 
ture in interest; at worst it leads to a forfeiture of the 
possession involved. 

Let us take such a transaction as suggesting the 
viewpoint from which to consider life. Each human 
being is the possessor of a property, or group of prop¬ 
erties, incalculably precious. But needs grow and de¬ 
sires multiply. For some of these desires and needs 
one has no immediate and direct means of gratification 
and supply. He has recourse to debt. Being unwilling 
to sell outright any portion of his possessions of body, 
mind or spirit, he resorts to a mortgage. His aim 
is to secure a present gratification by assuming an 
obligation maturing in the future. However permissi¬ 
ble such transactions, in principle, the prudent business 
man will not involve himself beyond a conservatively 
reasonable expectation of his ability to pay both in¬ 
terest and principal. The interest item should not be 
overlooked, for occasionally in business, and usually 
in life, the rate is usurious. Nor should it be forgotten 
that he, who stands to man in the relationship of 
mortgagee, is as shrewd and exacting as the traditional 
Shylock; so accurate in the appraisement of values that 
he never advances more than the security warrants; 
so thoroughly conversant with legal technicalities that 


170 


THE BUSINESS OF LIVING 


his every contract is valid; and so utterly devoid of 
sympathy and affection as to make futile all appeals 
for mercy. 

It is well known that transactions of this character 
are not uncommon in fiction, nor are they unknown in 
history. Even in the Bible are references to insolvent 
debtors who, together with their families, were sold 
into literal slavery. However, many will insistently 
declare that there are no parallels in modern society; 
that now it is only in imaginative literature that one 
reads of a contract for a loan, with bond to give, in 
lieu of payment, “An equal pound of flesh.” It may 
be assumed that no sane man or woman would will¬ 
ingly and consciously sign such a document. The 
dangers are too great; the advantages too small. No 
one could be found willing to go before a Notary, 
or in any way give formal consent to such an agree¬ 
ment. If confronted with a written document and 
requested to sign, all would promptly and emphatically 
refuse. Yet many well informed and thoughtfully 
observant people believe that, in principle and effect, 
such transactions are far from rare. It is probable 
that within the circle of your own acquaintanceship 
there are men and women who in the past have been 
hindered; who in the present are hampered; and who 
will be in the future sorely handicapped by analogous 
obligations. It is possible that you, dear reader, have 
not escaped, altogether, such entangling liabilities. 

From what has been said it will be understood that 
by Life Mortgages are meant the effects of past, pres¬ 
ent or prospective activities, or indulgences, which 
tend to diminish or destroy one’s strength or skill, use- 


LIFE MORTGAGES 


171 


fulness or happiness. There is a certainty that, under 
the most favourable circumstances, such debts will be 
hurtful; there is the possibility that they may prove 
fatal. Consequently it is the more important that we 
ascertain how such obligations are commonly con¬ 
tracted. Inasmuch as detailed studies of some occasions 
of this form of indebtedness are to follow, the present 
discussion will be brief and restricted to a few gen¬ 
eral principles, intended to suggest some points of 
special danger. 

Whatever may be the most frequent, it will probably 
be conceded that the most fatal cause of such mortgages 
is conscious, wilful wrongdoing. All history attests 
the truthfulness of God’s statement: “He that sinneth 
against me wrongeth his own soul: and they that hate 
me love death.” (Prov. 8:36.) Samson is only one 
of a countless host to awake from a debauch to learn 
that strength was become weakness. Contemporary 
life affords many and convincing illustrations. Physi¬ 
cally youthful excesses not only lessen efficiency and 
destroy the power of resistance, but produce weakness, 
invalidism and death. Mentally the degradation is, 
if possible, more pitiable. By reason of sin some of 
the most gifted of the race have passed into mental 
eclipse. Lesser minds, in great numbers, have become 
dull, stupid, impotent. Here lies the explanation of 
the failure of a great host to fulfil their early promise. 
But incomparably more serious than the physical and 
mental are the spiritual effects of evil. Remember 
it is written: “The soul that sinneth, it shall die.” 
(Ezek. 18:14b.) This is true of sin in every form. 


172 


THE BUSINESS OF LIVING 


An innumerable company is being hindered and sad¬ 
dened by encumbrances contracted by wrongdoing. 

While the seriousness of this form of folly is greatly 
underestimated its true character is known; but there 
are other forms which produce similar results, the men¬ 
ace of which is not recognised. A large group of 
these may be summed up in the word negligence. At 
first thought it may seem incredible that among the 
causes of failure doing nothing is surpassed only by 
wilfully doing wrong, yet it is true. 

Upon every hand warnings are being sounded 
against the neglect of the body. Medical experts affirm 
that many, some say most, of the maladies from which 
we suffer are preventable. Few enjoy an approxima¬ 
tion of their possible physical strength. He who goes 
through life cumbered with weakness or suffering 
from disease who, with proper effort and care, might 
be well and strong is said to be burdened with a 
mortgage. 

Similar dangers threaten through the avenue of the 
mind. Recently I talked with a lad who should have 
been in school. Instead he was playing truant. He 
fancied he was outwitting teachers, parents, and per¬ 
haps even God. He was avoiding toil and enjoying 
ease and play; but he was not exercising a commend¬ 
able sagacity. He was playing the fool. Though he 
signed no paper he was placing a heavy mortgage 
upon his future, and through the years he will be forced 
to pay interest, at a ruinous rate, in disappointment, 
hardship and menial toil. However industrious he may 
hereafter become it is doubtful if he will ever suc¬ 
ceed in paying in full this obligation contracted by 


LIFE MORTGAGES 


173 


boyish folly. His experience finds a parallel in many 
lives. 

Even more ruinous is neglect in the realm of soul. 
Do not forget that to involve oneself in the supreme 
loss, to insure utter failure, it is not necessary to 
descend into the mire of profligacy, not to burrow in 
the gutter of licentiousness; but only to neglect the 
higher interests of life. It matters little whether the 
negligence is traceable to a desire for ease, or pleasure, 
or gain; whether it be due to a moderate indulgence 
in things inherently evil, or the excessive indulgence 
in things inherently good. In either case one is weak¬ 
ened, saddened, impoverished. There are countless 
methods of contracting these obligations; but there 
is an astonishing similarity in results. Multitudes in¬ 
volve themselves unconsciously. In life, as in business, 
it is easy to get into debt; but difficult to get out. 

Perhaps there is need of a special word of warning 
concerning the so-called little things. Few realise the 
far-reaching injuries resulting from what are popu¬ 
larly regarded as petty defects, or mere hindering pe¬ 
culiarities. Many a failure is traceable to discourtesy 
in speech or manner, selfishness, slouchiness, snobbish¬ 
ness, any one of a hundred things classified by some 
as trifles. Self-examination will in most instances bring 
a consciousness of past losses, present burdens and 
future dangers of such obscure origin. Each should 
remind himself that debts incurred unconsciously are 
just as hurtful as those contracted wilfully. 

Whether a life mortgage is permissible or desirable 
will depend upon the circumstances. If what is re¬ 
ceived really has a value in excess of what is paid the 


174 


THE BUSINESS OF LIVING 


transaction may be commended; but if honest and ac¬ 
curate calculation shows a loss it should be avoided. 
There are circumstances under which wise, conserva¬ 
tive, eminently successful men involve themselves with 
debt, even to the extent of mortgaging their property; 
but always with a view to profits. The prudent busi¬ 
ness man never involves himself seriously merely for 
pleasure. There is frequent occasion for self-denial, 
vigorous thought and earnest toil which must wait long 
for compensation. Frequently there is occasion to tax 
sorely one’s resources, both of body and mind, to meet 
the demand. Such procedure looks toward the ne- 
largement and enrichment of life. It is far otherwise 
with those who expend their treasure in sensuality. 
Because the results are always grave, sometimes 
irreparable, such transactions should be abjured. All 
of one’s resources will be none too great for the 
needs. 

One needs only to picture himself, in fancy, the 
hapless victim of foreclosure to see clearly his duty. 
Tragedies involving blighted hopes, broken hearts and 
ruined lives are upon every side. Only flippant, frivo¬ 
lous thoughtlessness can account for such conduct as 
you behold, perhaps that in which you participate. Men 
lightly involve themselves hopelessly in debt. Women 
through wasteful gaiety become insolvent. Often one’s 
prospects for usefulness and happiness, both for time 
and eternity, are sacrificed for a moment’s gratification 
or an hour’s enjoyment. Men who would not part with 
the smallest property which they possess without 
thorough investigation and reflection, will often for¬ 
feit life itself for a fleeting pleasure. Such folly is 


LIFE MORTGAGES 175 

unreasonable and inexcusable. Each should resolve 
that it shall have no place in his life. 

Inasmuch as all are sure to become somewhat in¬ 
volved there should be a general interest in questions 
pertaining to the possibilities and methods of cancella¬ 
tion. In the realm of affairs the problem is very sim¬ 
ple, provided one can command the necessary means. 
It is needful only to pay money or to transfer property. 
In life the transaction is much more complicated. In 
no case here will money alone suffice. It is believed 
that these liens may be grouped in two classes. The 
first includes those which may be liquidated by per¬ 
sonal effort; the second consists of those which can 
only be cancelled by help from without. 

In the first class will be included some of those items 
already mentioned. It will be readily understood that 
that some mortgages contracted by indolence may be 
paid off by persistent industry. Some which result 
from excessive self-indulgence may be cancelled by 
rigorous self-denial. Those resulting from evil habits 
and hindering peculiarities may sometimes be removed 
by ceasing to do evil and learning to do well. The 
list might be extended indefinitely. There is much 
that can be corrected by personal effort if there is a 
strong heart, a willing mind and a steady hand. How¬ 
ever, no one should expect this to be an easy task, nor 
one to be speedily completed. He who succeeds will 
have need of every available resource. Powerful forces, 
both within and without, will be arrayed against him. 
Man must struggle, as manufacturer or merchant, 
threatened with bankruptcy, to avert ruin. So far as 
one’s resources will avail he should apply them. 


176 


THE BUSINESS OF LIVING 


But when man shall have exhausted his resources 
overwhelming obligations will remain. Human assets 
will not suffice for liquidation. His only hope lies in 
securing Divine help. Since he has no equivalent to 
give in exchange for this assistance he must accept 
it as a gratuity. This is conspicuously true of sin. 
One might conceivably pay the utmost penalty exacted 
for the transgression of the laws of man; but only 
Deity can expiate the transgression of the laws of 
God. Blameless living suffices only to keep in balance 
the current account; allowing no surplus to apply on 
past deficits. “When ye shall have done all those things 
that are commanded you, say, We are unprofitable 
servants; we have done that which it was our duty 
to do.” (Lk. 17:10.) No human thought, or word, 
or deed can possess efficacy to atone for a single sin. 
Yet none are sinless and, “The wages of sin is death.” 
(Rom. 7:23a.) Since all have sinned and all are 
helpless to earn or purchase pardon, each is tempted 
to cry out with Paul: “O wretched man that I am! 
Who shall deliver me out of this body of death?” It 
affords an unspeakable joy to be able to add with 
him: “I thank my God through Jesus Christ our 
Lord.” (Rom. 7:24, 25.) It is this Friend, Re¬ 
deemer, Saviour who promises to pay off all of these 
mortgages for all who trust and obey him. 

Beware of debt! Avoid mortgages so far as possi¬ 
ble. If you are already involved do not despair. Pay 
as much as you can and rely upon your Divine Friend 
for the rest. He, “Is able to do exceeding abundantly 
above all that we ask or think, according to the power 
that worketh in us.” (Eph. 3:20.) He will say of 


LIFE MORTGAGES 


177 


you in substance what Paul wrote of Onesimus: “Re¬ 
ceive him as myself. But if he hath wronged thee at 
all, or oweth thee aught, put that to mine account.” 
(Phm. 17b, 18.) “For there is no distinction between 
Jew and Greek: for the same Lord is Lord of all, and is 
rich unto all that call upon him: for, Whosoever shall 
call upon the name of the Lord shall be saved.” (Rom. 
10:12,13.) 


II 


INDOLENCE: THE FIELD OF THE SLUGGARD 

*7 went by the field of the sluggard, and by the vineyard 
of the man void of understanding; and, lo, it was 
all grown over with thorns, the face thereof was 
covered with nettles, and the stone wall thereof 
was broken down. Then I beheld, and consid¬ 
ered it well; I saw and received instruction.” 
(Prov. 24:30-32.) 

This word picture of The Field of the Sluggard is 
an Old Testament parable presented by an ancient 
traveller. Travel is recognised as one of the most 
potent educators of mankind. Hence the widespread 
desire to supplement courses in school, college or uni¬ 
versity with a season given to journeying. Those 
denied such advantages, and indeed those enjoying 
them, may profit greatly by studying the reports of 
those who have enjoyed these larger opportunities. 
There is danger that, in magnifying the importance 
of visiting distant lands and acquainting oneself with 
their people, one shall overlook the beauty and the 
lessons of things about him. More depends upon the 
pupil than the course of instruction. More depends 
upon the traveller than the places and peoples visited. 
Some pupils will acquire more education in a crude 
public school than others in an efficient college. Some 

travellers will gather more practical wisdom in an aft- 

178 


INDOLENCE: FIELD OF THE SLUGGARD 179 


ernoon’s walk through the country-side than others will 
accumulate in making a circuit of the globe. However 
restricted our movements each looks upon scenes as 
interesting and instructive as that which formed the 
basis of the parable which we are to consider. Indeed, 
most of us have seen its counterpart. The majority 
need help to discern the lessons which familiar scenes 
can teach. It is surprising how much can be learned 
from the commonplace by those who have eyes that 
see. Let us strive to look, through the eyes of this 
close and thoughtful observer who lived long ago, 
upon the field and vineyard in which he found instruc¬ 
tion. His report sets forth the conditions which he 
beheld together with thoughts as to some of their 
causes and consequences. 

The scene to which attention is directed included a 
field and a vineyard. A field is expected, normally, to 
produce grain or vegetables, and a vineyard, fruit; but 
in the case in question such expectation was vain. 
Both field and vineyard were, “Grown over with 
thorns/’ and, “Covered with nettles. 7 There was 
vegetation, hardy and abundant, but useless, a curse 
rather than a blessing both to the owner and society. 
This condition was not due to a lack of fertility in the 
soil. The elements which caused thorns and nettles 
to thrive would, with proper care, have produced 
precious harvests. It was this waste which impressed 
and depressed the observer. He could see in that thorn- 
cursed field possibilities of golden grain; and in that 
nettle-covered vineyard possibilities of luscious fruit¬ 
age. Fertility was being exhausted in worse than use¬ 
less growths which should have been given to products 


180 


THE BUSINESS OF LIVING 


which would appease human hunger and sustain hu¬ 
man life. Not only the owner, but the community and 
the whole world were poorer as a result. Perhaps in 
distant cities, or even in far-off continents, hungry 
children would cry themselves to sleep because that 
field and vineyard were fruitless. 

That field and vineyard seemed, to that observant 
traveller, to typify human life. Whithersoever he 
journeyed in country, village or city he came face to 
face with men and women whose powers were being 
similarly wasted. Those whom God intended to pro¬ 
duce bountifully of the fruits of the Holy Spirit were 
exhausting their powers in producing' thorns and 
nettles of sensuality and sin. Some who should have 
helped to enrich and ennoble the life of the community 
contributed instead to its impoverishment and destruc¬ 
tion. Perhaps the observer was conscious of some 
such wastes in his own life. He knew God never 
intended it should be so. The Divine plan was being 
frustrated. What was designed for a blessing was 
being made into a curse. 

All know that such conditions occasion grievous 
loss; but none know how great. Occasionally some one 
gives assurance that there is enough fallow ground 
in one of our larger states to produce, under expert 
cultivation, sufficient supplies to feed all of the starving 
multitudes of earth. Millions of dollars in material 
wealth, and multitudes of men, women and children 
are lost because, instead of grain and fruit, fields and 
vineyards produce only thorns and nettles. But vast 
as are such losses they do not compare with those 
which result from fallow lives. Daily one meets people 


INDOLENCE: FIELD OF THE SLUGGARD 181 


who possess abilities which were obviously intended to 
fit them for useful service. Instead they are wasted 
by indolence, or worse than wasted by profligacy. The 
most serious losses of the world result, not from un¬ 
tilled fields, but from unused, or misused, lives. 

But this keen eyed traveller saw more than a fruitless 
vineyard and a nettle-covered field. Attention is called 
to the fact that, “The stone wall thereof was broken 
down.” That which has been constructed as a safe¬ 
guard was in ruins. In communities where domestic 
or wild animals run at large care must be taken to keep 
fences intact. Many a farmer has learned, by unwel¬ 
come experience, that extensive and exhausting labour 
through spring and summer may be made profitless 
by a broken wall or fence in the early autumn. The 
prudent farmer keeps a vigilant eye upon his fences. 
To permit them to fall is to invite loss. 

This is not truer in the realm of agriculture than 
in that of life. It is not intended to discuss at length 
here those walls which are designed for the protection 
of life, in what they consist, how they may be kept 
secure, nor to identify the enemy who seeks to de¬ 
vastate and destroy. One may call the walls Con¬ 
science, Character, Habit, or what he will. It is well 
known that there is a wall of defence between the 
normal life and the destructive forces of the world. 
It is equally certain that there are foes awaiting only 
opportunity to ravage and destroy. Duty is not re¬ 
stricted to the preparation of the soil, sowing the seed, 
and skilfully cultivating the growing crop; but in¬ 
cludes the preservation of a secure wall of defense. 
Many a man has, late in life, awakened to the fact 


182 


THE BUSINESS OF LIVING 


that the thought and toil of years have been brought 
to naught by a broken fence through which devastating 
forces passed to do their work. It is true that, without 
the ploughing and planting, a fence would avail nothing; 
but it is equally true that, without secure fences, all 
other labour would be in vain. 

In contrast with the nettle, and thorn, cursed farm 
picture in fancy one heavily laden with golden grain 
and large, luscious clusters of fruit; produced by the 
industry and protected by the vigilance of the faith¬ 
ful husbandman. Such a field illustrates God’s plan 
for each life, abounding in the fruits of his Spirit and 
secure from harm. Such a life is precious beyond 
compare, a satisfaction to oneself, a blessing to one’s 
neighbour, a delight to God. For one possessed of such 
possibilities to become like, “The field of the sluggard,” 
or, “The vineyard of the man void of understanding,” 
is unqualified misfortune, unspeakable shame. Such 
catastrophes are not uncommon. 

A thoughtful examination of this traveller’s report 
will show, not only that he saw the conditions indicated, 
but that he also discerned their causes. These were 
traceable to two defects in the owner, or tenant. The 
first is the fact that he was a sluggard. It should be 
noted particularly that the man is not charged with 
having scattered seeds of thorns and nettles over the 
farm, nor with ruthlessly destroying the fruit of the 
vineyard. Indeed it was recognised that he lacked the 
energy necessary to the performance of such exploits. 
He was indolent, slothful, lazy! He had done nothing; 
yet this course precluded a valuable crop as effectively 
as though he had exhausted his powers in an endeavour 


INDOLENCE: FIELD OF THE SLUGGARD 183 


to accomplish this result. It is not necessary to take 
active steps to prevent the growth of grains and vege¬ 
tables. To refrain from preparing the soil and sowing 
the seed will suffice. But it is unnecessary either to 
sow or to cultivate thorns and nettles. They are volun¬ 
teer growths and require only to be let alone to thrive. 
Labour must precede plenteous crops of grain; but not 
of weeds. Simply do nothing; be a sluggard and your 
field will become, “Grown over with thorns,” and, 
“Covered with nettles.” 

The same principle is operative in the fields of life. 
Few consciously and wilfully expend time and strength 
in producing things analogous to thorns and nettles. 
Most people desire and intend to avoid the hurtful and 
produce things helpful. But many are slothful. They 
neglect to destroy the rankly growing weeds, prepare 
the soil and sow the good seed. They overlook the 
important fact that to neglect the good means that it 
will die; while to neglect the evil means that it will 
thrive. In life, as in field and vineyard absolute bar¬ 
renness is not to be expected. Diligent effort is neces¬ 
sary both to prevent evil and to produce good. Yet 
the sluggards are a numerous company. Stranger 
still, the most general neglect pertains to the most 
important of all growths, the spiritual; and the most 
common losses involve the most valuable of all harvests, 
the eternal. To secure a bountiful crop of good prod¬ 
ucts one must do many things; but to insure failure 
he merely does nothing! Thousands of lives are bar¬ 
ren of good, and abound with evil because those re¬ 
sponsible are sluggards. 

The second cause of the conditions indicated is that 


184 


THE BUSINESS OF LIVING 


the individual in question was, “Void of understand¬ 
ing.” In addition to being physically indolent he 
was mentally incompetent. The necessary inference is 
that good farming requires brain as well as brawn. 
One must be lacking in understanding who chooses 
sloth rather than thrift, poverty in preference to plenty, 
evil instead of good. If there was ever a time when 
understanding was thought unnecessary in the tiller of 
the soil, that time is past. It is now known that there 
is need of a trained mind for the fitting of crop to 
soil and climate, selecting seed, care and culture 
through the growing season, and in conserving the 
harvest. If the best results are to follow an energetic 
hand must be directed by an understanding mind. 

Surely none will suppose that a lack of understand¬ 
ing is less fatal in spiritual husbandry. Infinitely more 
important than intelligence and skill in the selection 
of seed, preparation of soil and cultivation of the 
growing crops of the field, is intelligence and skill in 
the planting of Life-gardens and their cultivation for 
the harvest of eternity. It is desirable that fields and 
vineyards shall abound in choice products for the satis¬ 
faction of desires and the supplying of needs; but it 
is incomparably more important that human lives shall 
abound in Christian virtues and graces. Yet it is to be 
feared that many men and women give more thought 
and effort to matters pertaining to the increase of field 
and vineyard than to improving and increasing the 
products of their own lives. As there are farm condi¬ 
tions which declare the possessor to be indolent and 
ignorant, so there are life conditions which proclaim a 
like truth. 


INDOLENCE: FIELD OF THE SLUGGARD 185 


f There was nothing unusual or startling about that 
scene which made so deep an impression upon this 
ancient traveller. One would not, probably, ride for 
many hours through any rural community without be¬ 
holding its counterpart. Likewise it stands for a type 
of life with which all are somewhat familiar. It 
suggests forces and dangers which all have observed 
in others, which most have, in some degree, experi¬ 
enced. However not all are as deeply impressed or 
as greatly profited as the man whose report we are 
considering. He wrote: “I beheld, and considered it 
well; I saw, and received instruction.” 

That instruction is summed up in the following 
verses: 


“Yet a little sleep, a little slumber, 

A little folding of the hands to sleep; 

So shall thy poverty come as a robber, 

And thy want as an armed man.” 

The key words are “Poverty” and “Want.” From 
the business point of view they indicate complete, 
irreparable failure. The mind of the sluggard seems 
unable to grasp either the measure of his loss or the 
seriousness of his peril. His response to the most 
urgent appeal to become industrious is, “Yet a little 
sleep, a little slumber, A little folding of the hands to 
sleep.” Childishly he pleads for a little more ease, 
promising to attend to duties presently. But the prom¬ 
ise was a delusion. Expectation of its fulfilment vain. 
The future will be as the past. He will be aroused 
from that stupor only when Poverty comes upon him 
“As a robber,” and “Want as an armed man.” He 


186 THE BUSINESS OF LIVING 

is the hapless, helpless, hopeless victim of indolence 
and folly. 

Scenes such as is here described should furnish valu¬ 
able instruction to all who look upon them, directly or 
in imagination. First there is a reminder that all are 
sowers. For life, no less than for the farm, there is 
a seed-time. This is a period for active, intelligent in¬ 
dustry. In neither realm do precious harvests come 
by chance. Each generation, perhaps each individual, 
needs the counsel of the ancient preacher : “In the morn¬ 
ing sow thy seed, and in the evening withhold not 
thy hand.” (Ecc. n:6a.) The only possibility of 
plenteous, precious harvests is through the seasonable 
sowing of good seed. Always and everywhere the law 
holds: “Whatsoever a man soweth, that shall he also 
reap.” (Gal. 6:7b.) Who can look upon the slug¬ 
gard’s field without heart-searching questionings as to 
his own sowing! Have good seeds been skilfully scat¬ 
tered at the proper time, and in quantities commen¬ 
surate with your desires for harvest ? Let it be remem¬ 
bered that, “There is a time to sow.” Failure to 
perform this duty in season precludes the possibility of 
a golden harvest. 

Flowever, it is not to be concluded that industry in 
sowing will, alone, insure a bountiful crop. Many 
forms of vegetation, and most of the graces of human 
life, need help in the struggle for existence. In one 
of his greatest parables Jesus called attention to the 
fact that when good seed fell upon thorns, “The thorns 
grew up and choked them.” (Matt. 13:7.) Those 
acquainted with farm life know that many a promis¬ 
ing prospect has come to naught. The analogy holds 


INDOLENCE: FIELD OF THE SLUGGARD 187 


in life. Many youths have made splendid beginnings, 
but by subsequent indolence have permitted their prom¬ 
ise to be destroyed. Some labour had been expended 
in planting the sluggard’s vineyard; but neglect made 
it fruitless. So there are those who once sowed wisely 
whose lives are now cumbered with the weeds of vice 
because of neglect in the growing season. There is 
need of diligence in cultivating the growing crop. 

Nor should one ignore the instruction of the broken 
wall. It shouts an admonition to keep secure the de¬ 
fences of life. It is no less reasonable for the farmer 
to permit fences to crumble about his growing crops, 
where animals are free to graze at will, than for men 
and women to neglect the safeguards of their souls. 
To imperil the growing grain it is not necessary to 
remove or destroy the fence in its entirety; but only 
to permit a single opening to be made. Indeed the 
smallest gap may result in complete loss. So in life 
the entrance of the smallest sin may mark the begin¬ 
ning of ravages which will end in destruction. At 
every point the walls should be kept intact and secure. 

And never should one permit himself to forget the 
fact of that approaching time of harvest. Sowing and 
cultivation find their significance in this. We should 
remember that we are only tenants to whom is en¬ 
trusted the care of little farms. They belong to God. 
Some day he will send his reapers. The judgment is 
the time of universal harvest, and Heaven is the garner 
into which shall be gathered the good grain of all the 
earth. Will the reapers find the products of your life 
chaff or wheat? It is written: “He will gather the 
wheat into the garner, but the chaff he will burn with 


188 


THE BUSINESS OF LIVING 


unquenchable fire.” (Matt. 3:12b.) Rest assured 
that the precious products of intelligent industry will 
be scrupulously preserved, and the worthless products 
of irrational indolence shall be utterly destroyed. The 
sluggard is doomed to failure. We should profit by 
his shameful example. 



Ill 


AVARICE: A ROOT OF ALL KINDS OF EVIL 

“For the love of money is a root of all kinds of evil: 
which some reaching after have been led astray 
from the faith, and have pierced themselves 
through with many sorrows.” (I Tim. 6:io.) 

Against no form of evil are Scriptural warnings 
more numerous, insistent and emphatic than avarice. 
Precepts are supplemented and enforced by parables and 
incidents from experience. All history confirms the 
statement with which Paul prefaces the words we are 
to consider: “They that are minded to be rich fall 
into a temptation and a snare, and many foolish and 
hurtful lusts, such as drown men in destruction and 
perdition.” (I. Tim. 6:9.) Jesus had this peril in 
mind when he said: “Take heed, and keep yourselves 
from all covetousness: for a man’s life consisteth not 
in the abundance of the things which he possesseth.” 
(Lk. 12:15.) And again: “How hardly shall they 
that have riches enter into the kingdom of God.” 
(Lk. 18:24.) This same note of warning is distin¬ 
guishable in the parable of that rich man who, because 
of bountiful crops, planned to pull down his barns and 
build greater that he might store up much goods for 
many years (Lk. 12:16-21) ; and in that other parable 
of another rich man who, “Was clothed in purple and 

fine linen, faring sumptuously every day,” oblivious to 

189 


190 


THE BUSINESS OF LIVING 


the suffering beggar who lay by his gate. (Lk. 
16: 19-31.) From history we learn that this sin has 
wrought frightful havoc. In the Old Testament we 
have the story of Achan, who coveted the goodly 
Babylonish mantle and wedge of gold, with resultant 
disaster to Israel and destruction to himself and his 
household (Josh. 7) ; and Gehazi, whose greed for 
the silver and raiment borne by the Syrian warrior 
brought upon him a plague of leprosy. (II. Ki. 5.) 
In the New Testament is the story of the young 
ruler who turned sorrowfully away from Jesus, “Be¬ 
cause he was one that had great possessions” (Lk. 
18: 18-30) ; and that saddest of all tragic stories, which 
relates how Judas sold his Lord for thirty pieces of 
silver and journeyed out into the night. (Lk. 22.) 
If further evidence of the seriousness of this sin be 
desired it abounds in contemporary life. Its ravages 
are visible upon every side. An evil which numbers 
its victims in such multitudes drawn from all classes 
and races, all lands and ages, and which has called 
forth the most solemn warnings of earth’s greatest 
teachers, merits the most thoughtful consideration of 
all who would live wisely. We shall need to dis¬ 
criminate carefully as to the sin; to sense its serious¬ 
ness as indicated in the passage under consideration, 
and to inform ourselves as to some helps toward 
safety. 

This root evil is not money, neither the possession 
of money; but the love of money. This distinction 
should be kept clearly in mind. The pauper comes no 
nearer the ideal than the miser. We understand that 
industry and frugality are virtues, not vices. Indolence 


AVARICE: A ROOT OF ALL KINDS OF EVIL 191 


and improvidence, which are usually the occasions of 
poverty, are sins. For a normal individual to go 
through life a pauper would be shameful. Within 
proper limitations the desire for money is permissible, 
and effort for its acquisition is commendable. Jesus 
urged the duty of accumulation. His criticism was 
not directed against the man who used his capital 
faithfully to get gain; but against the man who hid 
his talent in the earth. When recognised as a sacred 
trust, and used for the common good Jesus regarded 
the possession of wealth as a blessing. 

The prevalent and pressing danger, however, is 
not that we shall care too little for money, but that 
we shall care too much; not that effort toward accumu¬ 
lation shall be lacking, but that such efforts shall con¬ 
sume an undue portion of our energies. Popular ideals 
tend to encourage greed. By multitudes the word 
“Success” is regarded as a synonym of “Wealth.” To 
many no other standard is intelligible. If given the 
privilege of choosing a great host would follow the 
example of king Midas and have the power to change 
all that they touch into gold. We would do well to 
learn an important lesson from the legendary ex¬ 
perience of the Phrygian king. When Midas saw the 
garments he wore, the food he tasted, and finally the 
beloved daughter whom he kissed, become gold, he 
begged that the magic touch be taken from him. There 
are men and women now living who are literally trans¬ 
muting all that is best in themselves and their sur¬ 
roundings into gold. To some there may come hours 
when there is a sincere desire that the power be taken 
from them; but as rule, “The love of money” grows 


192 


THE BUSINESS OF LIVING 


in intensity with the years, and the victims of avarice 
become increasingly insensible of their losses. Greed 
has oft become a consuming passion. 

To become avaricious does not require that one be 
rich. Many misers are comparatively poor. He who 
hoards a few dollars may be as completely the victim 
of greed as he who hoards millions of dollars. It is, 
“They who are minded to be rich,” who are said to, 
“Fall into a temptation and a snare.” (v. 9.) It is 
not to be supposed that complete enslavement follows 
in a day, a month, or even in a year. Like other 
evil habits greed grows slowly, steadily, subtly until 
its mastery is complete. Nor does it, like many evils, 
decline with advancing age. It seems rather to gain 
in power with man’s increasing weakness. Of misers 
it has been said, The eye that is blind to all else 
distinguishes the glitter of the precious metal; the 
memory that is otherwise a blank does not forget the 
hiding place of its treasure; and the ear that is deaf 
to all beside can hear the music of the clinking coins. 

The seriousness of this sin is seen, in part, in its 
character. Paul declared it to be, “A root of every 
kind of evil.” The change in translation in the, 
“American Standard Version,” is significant. In the 
Authorized version the passage reads: “The love of 
money is the root of all evil.” From this one would 
conclude that Paul meant to affirm that, underlying 
every evil, if you go deep enough and search care¬ 
fully enough, you will find the love of money. How¬ 
ever many evils are known to spring from other 
causes, some in which greed is not a factor. Paul 
understood this. What he really affirmed was: “The 


AVARICE: A ROOT OF ALL KINDS OF EVIL 193 


love of money is a root of all kinds of evil.” In a 
word here is a root sustaining a tree the fruitage of 
which includes every kind of evil. At first thought 
some may incline to believe the statement an exaggera¬ 
tion used consciously by the apostle for the purpose 
of emphasis; but investigation and reflection will lead 
to the conclusion that the affirmation is literally true. 
Every known form of evil sometimes springs from, 
and is, directly or indirectly, a product of, avarice. 

There are whole broods of evils, many of them 
commonly classified as “Respectable sins” which are 
known to spring, more or less directly, from “The love 
of money.” Much of the anxiety, discontent, ambition, 
jealousy and envy, and that horde of kindred sins 
which vitiate conduct, pollute character and destroy 
happiness, spring from this root. Likewise theft, 
falsehood, impurity, intemperance, injustice, and 
countless forms of selfishness, cruelty and dishonour 
originate in avarice. Every sin which curses human 
society can sometimes be found connected inseparably 
with, and resulting directly from, this great root evil. 

Where sins are popularly supposed to be traceable 
to other sources avarice will often be found a con¬ 
tributory factor. This fact is often brought to light 
when society attempts to remove those cancerous vices 
which threaten her very life. For example, it has 
been generally assumed that drunkenness with its at¬ 
tendant ruin persists because of the prevalence of an 
insatiable appetite for strong drink; and that the social 
evil thrives by reason of man’s lust. That these 
are prime factors no one will deny; but those well in¬ 
formed know that a very grave obstacle to the ban- 


194 


THE BUSINESS OF LIVING 


ishment of commercialised intemperance and impurity 
is imposed by that army of unscrupulous men and 
women who seek gain through human debauchery and 
shame. Expert official investigation has brought to 
light the fact that these, and associated evils, are 
sources of fabulous profits; and that men and women 
in considerable numbers are so completely dominated 
by, “The love of money,” that they are unrestrained 
by a sense of decency, justice or honour. 

Since this is true of things palpably and indisputably 
vicious, it should occasion no surprise to learn that 
many people will go to almost any length for gain 
if only they can veil the real character of their acts. 
Murder for money is not uncommon, even among us. 
The sandbaggers, gunmen and allied crooks of the 
under-world are by no means the only ones guilty of 
such crimes. Even more culpable and contemptible 
is the self-respecting and supposedly respectable citizen 
who, for gain, adulterates and poisons foods with 
resultant suffering, invalidism and death to innocent 
purchasers. Investigations have disclosed the fact that 
much of the candy and ice cream sold to the public is 
utterly unfit for human consumption. Unsuspecting and 
helpless children, by the tens of thousands, are the 
victims of this form of greed. On every hand the 
vigilant observer will see multiform evidences of the 
seriousness of avarice. 

Nor are the evil effects limited to others. Indeed 
the greatest injury is, usually to the avaricious. Paul 
mentions a few results which merit special and serious 
thought. 

The first is the fact that some, reaching after money, 
“Have been led astray from the faith.” This danger 


AVARICE: A ROOT OF ALL KINDS OF EVIL 195 


may have been in the mind of Jesus when he said: 
“Ye cannot serve God and mammon.” (Matt. 6:24.) 
Avarice is incompatible with faith. Love of money 
gradually crowds out love of God. As this evil thrives 
there is a lessening both in one’s consciousness of God’s 
presence and in confidence in his care. Most of us 
would accept Paul’s statement if confirmation were 
lacking; but evidence of its truth abounds. In pro¬ 
portion as greed grows faith weakens. And faith should 
be recognised as one of man’s most valued possessions. 
Not long since while conversing with a prosperous 
man who is somewhat noted among his acquaint¬ 
ances for his love of money, he volunteered the state¬ 
ment that he lamented his loss of faith and affirmed 
an eager willingness to give all of his property, worth 
more than half a million dollars, if in exchange he 
could regain the implicit faith of his boyhood. He is 
one of many who, “Reaching after” wealth, “Have 
been led astray from the faith.” 

Inseparably connected with this spiritual loss is moral 
deterioration. The avaricious not only become agents 
in the destruction of others; but themselves, “Fall into 
a temptation and a snare and many foolish and hurtful 
lusts.” Unconsciously, but surely, the processes of 
degeneracy go forward. Little by little the streams 
of generosity, sympathy and love are dried up. Eager 
interest is succeeded by stolid indifference. Eyes are 
blinded to others’ sufferings, ears are deaf to the most 
plaintive cries, and hearts are unresponsive to the most 
pathetic needs. Vices many and gross spring up and 
thrive. Many who gave themselves to unrestrained 
greed have finally come to the point where no false¬ 
hood is too great, no fraud too gross, no trickery too 


196 


THE BUSINESS OF LIVING 


shameful, no crime too vile, if in it there is gain. Thus 
are indulged, ‘‘Hurtful lusts, such as drown men in 
destruction and perdition.” 

It is inevitable that this moral and spiritual degen¬ 
eracy shall involve the individual in unhappiness. Paul 
affirmed that in reaching after money men are not 
only, “Led astray from the faith,” and into, “Many 
foolish and hurtful lusts,” but also, “Have pierced 
themselves through with many sorrows.” Some of 
these sorrows result from toil or sacrifice, anxiety or 
disappointment in efforts toward acquisition; some, 
toward preservation; some, in expenditure; and not 
the least, in actual possession. Over all is the gloomy 
certainty of final and complete loss. The miser cannot 
long forget that: “We brought nothing into the world, 
for neither can we carry anything out.” (I. Tim. 617.) 
Anguish has surcharged many a rich man’s heart in 
the assurance that a time will come when God shall 
say: “Thou fool, this night thy soul shall be required 
of thee: then whose shall those things be, which thou 
hast provided?” (Lk. 12:20.) The miser is doomed 
to misery! 

It remains to mention a few of the more effective 
safeguards against this danger. That which should 
receive first consideration, because most important, is 
the cultivation of the higher affections. The love of 
money can be displaced by the love of God. The 
process should not be difficult. Every man’s judgment 
will commend such procedure. Love of money de¬ 
grades, debauches, destroys! Love of God strengthens, 
gladdens, glorifies! To be convinced one needs only 
to contrast the miser and the saint. While man cannot 


AVARICE: A ROOT OF ALL KINDS OF EVIL 197 

serve God and mammon, he can serve God with mam¬ 
mon. If we love God supremely we will delight most 
of all in serving him. The requirement of God’s 
primacy in our affections is just because he is alto¬ 
gether lovely. Compliance with this law is wise be¬ 
cause nothing will so surely crowd out the things 
that harm, and crowd in the things which help. To 
love him it is needful only that we know him. Such 
acquaintanceship should be eagerly sought, highly 
prized and diligently cultivated. 

A second help of great value is the sharing of one’s 
possessions with others. This is prompted by love 
for neighbors. Liberality is an antidote for 
avarice. This does not mean that it is enough to 
give impulsively, ignorantly or indolently. It is to be 
feared that much almsgiving is motived by selfishness. 
Often to give a coin is the easiest and quickest means 
of escape from importunate entreaties. Much giving 
is intended, primarily, as a sedative to conscience. To 
be really effective, both objectively and subjectively, 
generosity must be intelligently and affectionately di¬ 
rected. One who loves his neighbour as himself will 
delight in helping to make possible the neighbour’s sus¬ 
tenance, gratification and improvement. To obtain the 
best results a definite proportion, and it should not 
be an insignficant one, of the income should be used 
for these purposes. Many have learned by joyous 
experience that such a course not only preserves from 
danger, but is a source of deepest satisfaction. 

A third help in avoiding avarice, and the last men¬ 
tioned here, is the recognition of the fact of one’s 
stewardship. Not only is it true that money is an 


198 


THE BUSINESS OF LIVING 


inferior kind of treasure which Jesus characterised as 
“The unrighteous mammon,,” in contrast with the 
true riches; but even this inferior treasure is not our 
own. We are not proprietors; we are only trustees. 
We have temporary control of that which belongs to 
another. To the Owner we must finally render our 
account, for, “It is required in stewards that a man 
be found faithful.” (I. Cor. 4:2.) Jesus declared 

that the unfaithful steward shall be deprived of that 
with which he was entrusted and denied the hope of 
additional acquisitions. “If ye have not been faith¬ 
ful in that which is another’s, who will give you that 
which is your own?” (Lk. 16:12.) But the faithful 
steward shall find, on the contrary, that his service here 
is an apprenticeship by which he is fitted for the larger 
trust, the#higher honour, and the richer reward. This 
shall consist, in part, in a liberal portion of the true 
treasure bestowed by the Master as a permanent, per¬ 
sonal possession. 

Do not overlook the fact that the danger is per¬ 
sonal. If tolerated the “Love of money” will grow 
rank in your life, crowding out many virtues and 
producing, “Many foolish and hurtful lusts, such as 
drown men in destruction and perdition.” There are 
differences in the degree to which individuals are 
tempted, but no one is altogether immune. The fact 
that many who are richly endowed by nature, and 
highly favoured by circumstance, have become so com¬ 
pletely dominated by greed that they have mortgaged 
their all for material wealth and, through foreclosure, 
have come finally to ruin, should arouse each one to 
vigilance and determined effort to serve God and not 


mammon. 


IV 


APPETITE: BIRTHRIGHTS FOR POTTAGE 

“Lest there he any fornicator, or profane person, as 
Esau, who for one mess of meat sold his own 
birthright. For ye knozv that even when he after¬ 
ward desired to inherit the blessing, he was re¬ 
jected; for he found no place for a change of 
mind in his father, though he sought it diligently 
with tears.” (Heb. 12:16, 17.) 

Conspicuous among the methods of contracting Life 
Mortgages must be listed efforts to satisfy the bodily 
appetites. It is generally known that one of man’s 
most frequent and fatal dangers lies in excessive grati¬ 
fication of appetites which, if indulged in moderation, 
are permissible and desirable. However, the means 
of even moderate indulgence may be procured at a cost 
that is ruinous. Stories of disasters resulting from 
efforts to appease hunger or quench thirst abound. The 
first human tragedy is traceable to the fact that Eve, 
“Saw that the tree was good for food, and that it 
was a delight to the eyes, and that it was a tree to 
be desired to make one wise, she took of the fruit 
thereof and did eat; and she gave also to her husband 
and he did eat.” (Gen. 3 :6.) The price paid for that 
fruit is incalculable. It was the clamour of appetite 
which led Noah, after many years of godliness, to 

drink of the wine until, “He was drunken.” (Gen. 

199 


200 


THE BUSINESS OF LIVING 


9:21.) Likewise it was physical hunger which clouded 
the judgment of the stalwart young huntsman referred 
to in the above passage, and led him to barter his 
birthright for a mess of pottage. 

The story is one of the best known in all the Bible 
and should be one of the most instructive. It is not 
to be supposed that Esau was altogether bad. Indeed 
there was in his impulsive nature a dash and daring 
which we instinctively admire. Probably the majority 
will esteem him more highly than his calm, crafty, cal¬ 
culating brother, Jacob. But however much one may 
admire the good which was manifest in the first-born 
of Isaac he should not fail to take warning from the 
record of his folly. To this end let us think of birth¬ 
rights, Esau’s and our own; the bartering, then and 
now; and some consequences, suffered by Esau and 
others who become parties to such transactions. 

By birthright is meant those rights, privileges and 
possessions to which one is entitled by birth. Esau, 
by virtue of the fact that he was born a few moments 
before Jacob, was Isaac’s natural heir. It is probable 
that Esau thought of his birthright as including only 
the material and temporal advantages. These consti¬ 
tuted the least important part; but even they were not 
to be despised. They involved the headship of the 
family, a double portion of the paternal estate and the 
priestly office within the domestic circle. These were 
the common heritage of the first-born in every patri¬ 
archal household. But Esau’s prospects were unique 
in that they included the patriarchal succession, along 
with Abraham and Isaac, meaning that he might be¬ 
come the founder of a holy nation and the progenitor 


APPETITE: BIRTHRIGHTS FOR POTTAGE 201 


of the promised Seed through whom all the nations 
of the earth are to be blessed. All of this, and more, 
was included in Esau’s birthright. If he chose he 
could retain this birthright as a permanent possession. 
If he desired he could transfer it to another. 

•Each human being has a birthright. Yours may in¬ 
clude less, both of material and spiritual values, than 
Esau’s; yet in both respects yours is exceedingly 
precious. You probably do not expect a double por¬ 
tion of the ancestral property. With us the first born 
usually is content to share equally with his brothers 
and sisters. Normally there is enough for all. Now 
as of old it is true that: “The young lions do lack, 
and suffer hunger; but they that seek Jehovah shall not 
want any good thing.” (Ps. 34:10.) On the spiritual 
side are possessions and privileges, present and pros¬ 
pective, of inestimable value. Here are included all 
that the apostle Peter sums up as: “An inheritance in¬ 
corruptible, and undefiled, and that fadeth not away, 
reserved in heaven for you.” (I. Pet. 1 ’. 4 .) It should 
occasion joy to know that we are children of God, 
“And if children, then heirs; heirs of God and joint- 
heirs with Christ.” (Rom. 8:17.) While it is true 
that here we do not, and in the very nature of the case 
cannot, come into full possession of our heritage; 
sufficient is available to provide bountifully for every 
need. “God is able to make all grace abound toward 
you; that ye, having always all sufficiency in every¬ 
thing, may abound unto every good work.” (II. Cor. 

9 :8 -) 

What could be more alluring to youth than a birth¬ 
right consisting of vast possessions, in the realms of 


202 


THE BUSINESS OF LIVING 


head and hand and heart, which, in perpetuity, may 
be enjoyed, extended and enriched! The poorest 
human being has unguessed possibilities, unsuspected 
resources. It might be supposed that each would prize 
his birthright highly, preserve it carefully and enjoy 
it to the uttermost. This ought to be; but unfortu¬ 
nately there are numerous exceptions. 

In such a company we find Esau. Whatever may 
have been the limitations of his knowledge he must 
have understood that, as the first-born in his father’s 
house, he was to inherit position and power, property 
and privilege. And yet there came a day when Esau 
despised his birthright. The story is a familiar one. 
Though twins the brothers were utterly unlike, and 
both were unlovely. Esau was a huntsman whose de¬ 
light w r as in the activities out-of-doors. His inclina¬ 
tions and tastes were sensual. “Jacob was a quiet man 
dwelling in tents,” but shrewd, scheming, unscrupu¬ 
lously selfish. It is well known that appetite is aroused 
and stimulated by vigorous exercise in the open air. 
One day Esau came in from the chase, weary and 
famishing. Every nerve in his healthy body seemed 
to be joining the chorused clamour for food. Desire 
was further intensified when, approaching his brother’s 
tent, the pungent odour of a pottage of which he was 
inordinately fond, smote his nostrils. This may have 
been carefully designed by the crafty Jacob. In any 
event the result was what Jacob desired. Esau said 
unto him: “Feed me, I pray thee, with that same red 
pottage; for I am faint.” Instead of promptly and 
graciously complying with the request Jacob replied: 
“Sell me thy birthright.” 


APPETITE: BIRTHRIGHTS FOR POTTAGE 203 


What Esau should have answered is, in substance, 
universally agreed. It would have been a simple and 
an easy task to hasten the preparation of his own food. 
A few moments, or even a few hours, delay would 
have involved neither serious loss nor permanent in¬ 
jury. But like all sensualists Esau was weak. The 
thought of delay in gratifying his appetite seemed in¬ 
tolerable. Like a pampered child he wanted food, and 
the savoury aroma of that red pottage, while stimulating 
desire, anaesthetised the reason. He wanted that par¬ 
ticular food, and he wanted it at once. His reply to 
Jacob may have been designed, not so much to con¬ 
vince his brother, as to justify his conduct before the 
bar of his own stupefied conscience. He said: “Be¬ 
hold, I am about to die: what profit shall the birthright 
do me?” The faint remonstrance within was seem¬ 
ingly silenced quickly. The contract was agreed upon 
and sealed with a solemn oath, “And Jacob gave Esau 
bread and pottage of lentils; and he did eat and drink, 
and rose up and went his way: so Esau despised his 
birthright.” (Gen. 25:27-34.) 

At first thought it may seem incredible that any 
man, however weak or hungry, would be guilty of such 
consummate folly. A birthright for a mess of pot¬ 
tage! The idea seems, it really is, utterly prepos¬ 
terous! One is tempted to multiply harsh words of 
caustic criticism or condemnation against Esau. Per¬ 
haps the most severe would not go beyond the point 
of justice; but before assuming the role of judge 
one should remind himself that Esau is by no means 
the only man who has been guilty of such insensate 
folly. Indeed we shall not have gone far until we 


204 


THE BUSINESS OF LIVING 


come face to face with some who have encountered 
the same form of temptation as Esau and who have 
suffered like tragic results. Multitudes of young men 
and young women engage in the barter of birthrights. 
Some think to have received a more valuable con¬ 
sideration than Esau, but this is doubtful. At most 
one can receive only a second or a third helping of 
the same gruel. Now as of old the consideration is a 
mess, or perchance a few messes, of pottage. It is 
doubtful if a more typical illustration of those things 
for which human beings barter their birthrights, can be 
found than a bowl of soup, or a morsel of meat. 

The sin of Esau, which is classified in Scripture 
as fornication and profanity, resulted from a combina¬ 
tion of forces in temptation to which all of us are 
subject, and against which each needs to be on guard. 
Whether they be regarded as different temptations, or 
merely as different phases of the same temptation, 
they are worthy of serious and continued thought. 
Since the same principles are operative now and will 
be encountered by each of us in actual experience we 
need to know what they are and wherein lies their 
power. 

For one thing note that there was the appeal of the 
present against the future. Appetite, desire and pas¬ 
sion clamour for immediate gratification. It is true 
that Esau’s heritage would have insured, ultimately, 
a bountiful supply of pottage; but he was unwilling 
to wait. Forced to choose between what he regarded 
as a present and a future good he chose the former. 
It was a contest between appetite and reason, and 
appetite won. All of the comforts, joys, honours, and 


APPETITE: BIRTHRIGHTS FOR POTTAGE 205 


blessings which that birthright held in prospect for 
himself and his children and his children’s children, 
to the end of time, were sacrificed in order to appease 
his hunger. This is the danger of all who are impa¬ 
tient at delays, and restive under restrains, who demand 
the fullest gratification immediately. Multitudes of both 
sexes forfeit the possibilities of comfortable, happy, 
honoured old age by the unrestrained indulgence of 
youth. Whether the impelling force is hunger, thirst, 
or desire in some other form, the principle is essentially 
the same. The future is sacrificed for the present. 

This is the more culpable because it involves the 
giving of the permanent in exchange for the tempo¬ 
rary. The mess of pottage obtained from Jacob satis¬ 
fied Esau’s hunger for a few hours, perhaps for the 
remainder of that day; but on the morrow appetite 
renewed its clamour, and both birthright and pottage 
were gone. Concede all that could possibly be claimed 
for the food and the conclusion is inevitable that Esau 
paid an unreasonable price. We could hope that his 
conduct would serve as a warning; but all about us are 
people who are guilty of like folly. For a day’s 
enjoyment, an hour’s pleasure, a moment’s gratifica¬ 
tion many exchange their prospects of high riches and 
holy happiness during all their days on earth and for 
the endless life beyond. 

Though Esau may only have dimly sensed the fact 
yet he bartered the spiritual for the physical; he sus¬ 
tained the body at the cost of the soul. It was in this 
that his profaneness consisted. He held in disrespect, 
irreverence, contempt the holy things and the sacred 
privileges entrusted to him. His purpose in life was, 


206 


THE BUSINESS OF LIVING 


seemingly, to satisfy his physical appetites; to supply 
the needs of the body. When this was accomplished 
he went his way eating, sleeping, hunting; unconscious 
of, or at least indifferent to, his soul. This sin is 
common. All are sometimes sorely tempted. Many 
surfeit the body while starving the soul. Some wil¬ 
fully, others unconsciously, involve themselves in irrep¬ 
arable losses by such bartering. 

Not only are we subject to the same temptations as 
Esau, but we shall also encounter foes as shrewd, crafty 
and unscrupulous as the self-seeking Jacob. These 
foes will use every means within their power to de¬ 
fraud us. They will approach in times of our great¬ 
est weakness; attack at the point of least resistance; 
and strive to accomplish their iniquitous purpose with 
all their might. If you are inclined to enjoy the pres¬ 
ent regardless of the future, or to gratify the physical 
to the detriment of the spiritual, or to secure the tem¬ 
poral at the cost of the eternal, you should exercise 
the utmost vigilance lest one day you be aroused from 
an indulgent stupor to learn that your birthright,, 
which gave to life its value, has been irrevocably lost. 
There is danger that we shall part with our birthrights 
in exchange for pottage. 

The certainty of awakening and the regretful realisa¬ 
tion of folly should not be overlooked. The sacred 
writer reminds us that Esau, though he despised his 
birthright the day he feasted upon Jacob’s pottage, 
afterward, “Desired to inherit the blessing,” and, 
“Sought it diligently with tears.” There is deep pathos 
in the picture suggested of this robust man, in the 
full vigour of youth, with cheeks tear-stained, his heart 


APPETITE: BIRTHRIGHTS FOR POTTAGE 207 


sore and his soul embittered by the consciousness that 
he could never recover that which, though once de¬ 
spised, was known to be the great prize of life. In 
fancy we can hear him crying, “With an exceeding 
great and bitter cry, . . . Bless me, even me also, O 
my father!” (Gen. 27:38.) Esau was neither the 
first, nor yet the last to pass through such an experi¬ 
ence. Most of us have known individuals who, in a 
similar way, have impoverished themselves. Freely, 
frivolously, frenziedly men barter their prospects for 
all the future. For a time subsequently they may 
rejoice in their supposed sagacity. But sooner or later 
there always has, and always will, come the awakening. 
The once despised birthright will be sought, often, 
“Diligently with tears.” 

The enormity of Esau’s folly is not appreciated until 
it is understood that his loss was irreparable. There 
is a positive and emphatic statement that all of his 
efforts to recover the birthright were unavailing. The 
contract made that day with Jacob was valid. The 
transfer was final. Esau spent the remnant of his 
years on earth weaker, poorer, sadder by reason of that 
sorry bargaining. It is true that Jacob also sinned 
grievously and suffered sorely. From his sowing of 
deceit and trickery he reaped a bountiful harvest in 
kind. But that did not restore to Esau the coveted 
blessings. These were gone beyond recall. 

The law has never been repealed; but is always 
and everywhere enforced rigidly. This is an awe¬ 
inspiring fact. There is a finality about our decisions 
and actions which we often overlook. Many a youth 
has sought to gratify appetite, or satisfy his desires, 


208 


THE BUSINESS OF LIVING 


by pledging his birthright. In the ignorance of inex¬ 
perience it was fondly hoped that somehow, some¬ 
where, sometime that which was bartered might be 
regained. The final disillusionment is grim tragedy. 
Regret and remorse, lamentation and tears, all are un¬ 
availing. Multitudes now upon the earth are suffering 
from sins like unto that of Esau. Their ranks are 
constantly being filled with youthful recruits. At one 
time or another each one of us will be tempted to 
enlist in that company. Only unwearied vigilance and 
unswerving purpose will insure our safety. This dan¬ 
ger is the greater by reason of the fact that often 
the things desired are good and needful. So far as 
we know there was nothing objectionable about Jacob’s 
pottage. The presumption is that it was wholesome 
and nutritious as well as savoury. Assume that it was 
the best possible pottage, still it was not worth what 
Esau gave for it. We may be quite sure that the 
pottage we secure will not be worth more. 

To each of his earthly children God gives a princely 
birthright. Yours is the most precious possession you 
now have or shall yet acquire. Your duty is to prize 
it highly and preserve it scrupulously. Your danger 
is that it shall be despised and consequently lost. 
Against this danger all need to be on guard. He who 
yields to the mastery of appetite involves himself in 
irrevocable losses and eternal regrets. He who stead¬ 
fastly resists such temptations and faithfully performs 
his duty shall have incalculable gain and unspeakable 
joy. 


V 


GAMBLING: AN EVIL GAIN 

“Woe to him that getteth an evil gain for his house.” 
(Hab. 2:9.) 

“And when they had crucified him, they parted his gar¬ 
ments among them, casting lots ” (Matt. 27:35.) 

From the dawn of history gambling has been gener¬ 
ally regarded as an evil. Legislation designed to pro¬ 
hibit its practice has adorned the statute books of 
practically all nations. As far back as ancient Rome, 
under both the empire and the republic, gambling was 
forbidden. It is in disrepute to-day throughout our 
nation. However, there are many among us who, 
despite the combined testimony of ancient legislators, 
historians and contemporary* statesmen, cling to the 
delusion that they can indulge in this forbidden con¬ 
duct without let or harm. It is currently reported that 
just now this evil is rapidly growing. Some aver that 
a veritable epidemic of gambling is sweeping over the 
land. Individuals of all classes and ages and of both 
sexes are victims of its blight. It is recognised by 
many as one of the giant evils which imperil civilisa¬ 
tion. No one is immune to this subtle and seductive 
power. 

There is no need of elaborate or extended definition. 
In a sentence it may be said that gambling is the stak¬ 
ing of property upon a mere hazard. It is not intended 

209 


210 


THE BUSINESS OF LIVING 


to discuss here the various forms of its manifestation. 
It is usually associated in our thinking with games of 
chance; but it should be remembered that it may be 
entirely independent of these. In one form or another 
gambling has appeared among all peoples in all ages. 
It should be worth our while, therefore, to consider 
some of the injuries which result from gambling; some 
reasons for the tenacious hold which it maintains upon 
society; and some helps in freeing ourselves from this 
grave menace. 

The question naturally arises: Why is gambling 
in general and growing disfavour? Surely it is not 
a mere baseless sentiment which has begotten and nour¬ 
ished Public Opinion and produced this vast volume 
of legislation. Investigation and reflection will bring 
to light reasons both numerous and convincing. 

Gambling should be abjured because it is essentially 
immoral. The loser parts with his money, or property, 
without receiving, and the winner accepts without giv¬ 
ing, anything in return. In his sermon, “The Choice 
Young Man,” Phillips Brooks said: “Money to the 
simple, healthy human sense is but the representative 
of energy and power. It is to pass from man to man 
only as the symbol of some exertion, some worthy 
outputting of strength and life. Save in the way of 
charity, it is not to be given or taken without some¬ 
thing behind it which it represents. With his mind 
full of this simple, honest truth, feeling himself willing 
to earn his living and to give an equivalent for all that 
he receives, the young man ought to have an instinctive 
dislike and scorn of all transactions which would 
substitute feeble chance for vigorous desert, and make 


GAMBLING: AN EVIL GAIN 


211 


him either the giver or the receiver of that which 
has not even an equivalent or earning. . . . The will¬ 
ingness of young men to give or to receive money 
on the mere turn of chance is a token of the decay of 
manliness and self-respect which is more alarming than 
almost anything besides. It has an inherent baseness 
about it which not to feel shows a base soul. To carry 
in your pocket money which has become yours by no 
use of your manly powers, which has ceased to be 
another man’s by no willing acceptance on his part 
of its equivalent,—that is a degrading thing. Will 
it not burn the purse in which you hold it? Will it 
not blight the luxury for which you spend it? Will 
you dare to buy the gift of true love with it? Will 
you pay it out for the support of your innocent chil¬ 
dren? Will it not be a Judas-treasure, which you must 
not put into the treasury, because it is the price of 
blood?” 

Gambling should be renounced because of its in¬ 
jurious effects upon gamblers. The process is some¬ 
times so slow and subtle that many do not perceive 
the effects; but they are serious and sure. The recog¬ 
nition of a few of the more common results should 
convince all who doubt or question the claim that 
gambling is hurtful. 

Few will deny that, at best, gambling lessens man’s 
industrial efficiency; while many believe that it tends 
to incapacitate him altogether. True, some industrious 
men gamble; but as the habit grows upon them their 
efficiency diminishes. Some reasons for this are read¬ 
ily perceived. The ease and rapidity with which prop¬ 
erty may be acquired, when one wins, tends to dis- 


212 


THE BUSINESS OF LIVING 


courage patient, plodding toil. Subtly comes the sug¬ 
gestion: Why slave and sacrifice and save through 
months or years for treasure which may be equalled 
by the winnings of a few moments under the smile of 
the Goddess of Chance? Multitudes have been lured 
from promising careers in productive occupations by 
the glowing promise of large and quick returns at the 
gaming table. 

Discontent with productive toil is only the beginning 
of the gambler’s demoralisation. Some of you may 
have had occasion to observe the process. The begin¬ 
ning was innocent and seemingly harmless. The game 
itself provided sufficient interest. But gradually zeal 
abated. Artificial stimulus was needed. The efficiency 
of a wager was suggested. A trifling bet was made. 
It may have been nuts, or fruit, or candy, or cigars; 
its value was negligible. For a time it filled the need; 
but once having played for a stake the game subse¬ 
quently seemed dull and uninteresting without it. 
More, the stake of the gambler, as the drug of the 
dipsomaniac, must be increased to produce the effect 
desired. One who habituates himself to the artificial 
excitements of the gaming table so vitiates his nature 
that the calm sweet serenity of the home, and the sim¬ 
ple, wholesome pleasures of society no longer satisfy. 
It is just as inevitable that mild interests and activities 
should fail to satisfy the gamester’s nature as that 
mild drinks should fail to satisfy the inebriate’s thirst. 
Thus the gambler is gradually unfitted for any use¬ 
ful, honoured place in society and becomes a menace 
to his kind. 

Habitual indulgence in this evil weakens the moral 


GAMBLING: AN EVIL GAIN 


213 


stamina, and ultimately will make man capable of 
almost any crime. The continued high nervous tension 
conduces to the use of artificial stimulants. The sur¬ 
roundings tend to dishonesty. Cheating is inseparably 
associated in the popular mind with gaming. Every 
crime in the catalogue is more or less directly involved. 
Add to dishonesty drink, lust, indolence and a horde of 
kindred evils and you have a motley and revolting 
company. Mr. Chauncey M. Depew, while president 
of the New York Central Railroad, said: “A consid¬ 
erable proportion of failures in business and ninety 
per cent of the defalcations and thefts and ruin of 
youth among people employed in places of trust are due 
directly to gambling. I have seen in my vast employ¬ 
ment so much misery from the head of the family 
neglecting its support and squandering his earnings 
in the lottery or the policy shop, and young men led 
astray in a small way and finally becoming fugitives, 
or landing in the criminal dock, that I have come to 
believe that the community which licenses or tolerates 
public gambling, cannot have prosperity in business, 
religion in Churches, or morality among its people.” 

No one can foresee the extremes to which the gam¬ 
bler will finally go. Historians tell of an ancient peo¬ 
ple who became so desperate in gambling that men 
would stake their property, their wives, their children, 
and at last even themselves upon the issue, and when 
they lost the whole family would go together into servi¬ 
tude. We shudder at the thought of such shameful 
folly, and rejoice that this form of slavery has ceased. 
But we should remember that it is not necessary to 
turn to ancient history to learn of men enslaved by this 


214 


THE BUSINESS OF LIVING 


evil. There is a servitude more merciless than that 
which forced men to toil under the lash of ancient 
task-masters! This is enslavement to insatiable appe¬ 
tites, animal desires and bestial passions! Vices move 
not singly, but in droves. They marshal their forces 
as allies against manhood, their common foe! Re¬ 
member that gambling, dishonesty, drink and lust are 
intimates. The gambling hell, the drinking den and 
the brothel are neighbours. There is grave danger 
that the victim of one shall become the victim of all. 
It is a significant fact, often remarked upon, that as a 
class gamblers are the least respected and the least 
efficient, and the gambling races are the lowest and the 
most backward. 

If all the evil effects of gambling were restricted 
to those participating it should be diligently avoided; 
how much more when it is known that it burdens and 
blights and destroys the innocent as well. The gam¬ 
bler’s family, friends, and fellow-citizens suffer with 
him. He gives blight to all, blessing to none. It is 
estimated that, despite the strong public sentiment and 
exacting laws, sums so vast as to exceed our compre¬ 
hension change hands daily through gambling prac¬ 
tices. Whether one thinks of the individual, the fam¬ 
ily or the nation peril threatens through the toleration 
of the gambling spirit. The havoc which this evil 
has wrought no picture can portray, no pen can 
describe. 

It is not strange that thoughtful people ask: If 
gambling be so grave an evil, if its effects are so uni¬ 
formly and seriously injurious, how account for its 
survival and extensive practice? There may be many 


GAMBLING: AN EVIL GAIN 


215 


factors entering into the explanation; but for the pres¬ 
ent let us restrict our thought to two. 

The first is that greed for gain which is so insep¬ 
arably intertwined with most evils. All normal human 
beings desire money, or that which it represents and 
will procure. The desire is permissible. The normal 
means of acquisition is service and sacrifice. By fru¬ 
gal industry one may reasonably hope, in due season, 
to accumulate a moderate competency. Such a process 
is necessarily slow. Youth, accustomed to the idea of 
gradual accumulation through a series of years, hears 
with astonishment the story of some man who, by a 
favorable turn of the wheel of fortune, has passed 
in an evening from poverty to plenty, from want to 
wealth. At once the thought of the monotony of 
drudging toil becomes revolting; and desire is begotten 
which quickly becomes determination to attempt to 
journey to affluence along the short and easy way. As 
a result he becomes an easy victim to the shrewd de¬ 
vices of the unscrupulous. We are told that many 
men and women, both young and old, are lured by the 
hope of gain to stake their money, and ofttimes money 
which is not theirs, on ventures in which their chances 
of winning are no greater than those of the purchaser 
of the traditional “Gold-brick,” or the participant in 
the game in which the gamester furnishes his own 
loaded dice. Thus a great company of greedy, yet 
unsophisticated, aspirants for fortune are led as lambs 
to the slaughter. 

In addition to greed there is the pleasurable excite¬ 
ment of gaming. This varies with different forms but 
the principle is common to all. Whether the method 


216 


THE BUSINESS OF LIVING 


of determining the wager be a race, a fight, a game 
with cards or dice or men, or a struggle between com¬ 
mercial or industrial forces, or what not, the excite¬ 
ment is an essential factor of the gamble, and consti¬ 
tutes an important element in its attractiveness. This 
is indicated by the fact that, in those rare instances 
in which gamblers win continuously until their holdings 
suffice for all reasonable needs, there is not a cessation 
but rather a stimulation of the evil. And entirely apart 
from the gambler’s desire for gain the craving for this 
excitement is as clamorous as the drunkard’s thirst or 
the libertine’s passion. 

This accounts for the fact that natures vitiated by 
habitual indulgence in games and pastimes of exces¬ 
sive excitability are unfitted for the enjoyment of the 
calm, moderate pleasures of domestic and social life. 
The confirmed gambler finds no satisfaction in quiet 
parlour games where the stake is lacking. It would 
be difficult to subject him to severer punishment than 
to require such participation. His nature is keyed to 
the tension of great hazards, hence only these can 
satisfy. His failure to find gratification in pastimes in 
which others delight themselves evidences a defect, not 
in the game, but in the gamester. By criticism he un¬ 
wittingly makes confession. 

There remains the problem of avoiding this evil and 
helping to free society from its blight. Suggestions 
to this end here must of necessity be few and frag¬ 
mentary. 

The first is the recognition ourselves and the procla¬ 
mation to others of the fact that always and every¬ 
where gambling is an evil. It is to be decried whether 


GAMBLING: AN EVIL GAIN 


217 


it be connected with games involving recognised gam¬ 
bling paraphernalia, or interests and activities athletic 
or social, commercial or industrial. It is objectionable 
whether the stake be a delicious edible, a delectable 
ornament, a sum of money or an ancestral estate. Let 
this truth be heralded by pulpit, platform and press. 
Let it be repeated in church and school and home. Let 
it be proclaimed in season and out of season until it 
shall be interwoven with the warp and woof of our 
thinking, a fixed conviction of character and an in¬ 
tegral element of conduct. 

Special stress is needed here because of the popular 
heresy that gambling is not a bad thing for the win¬ 
ner. This pernicious theory is widely accepted. The 
man who has won a fortune upon a wager is not 
shunned by society. His position is not that of an 
outcast. Sometimes he is lauded as a hero, and his 
conduct is praised as exemplary. Let us with shame 
confess that society’s censure is usually reserved for 
the loser. This is convincing evidence that, at heart, 
society lacks conviction as to the true character of the 
evil. Many who disapprove treat it lightly. Here 
lies the first duty. We must perceive ourselves, and 
cause others to see that gambling is wrong. It is not 
merely a pleasant pastime, an innocent indulgence, a 
harmless indiscretion! It is a grievous sin which sul¬ 
lies and blights participants, works irreparable injury 
to others and threatens the prosperity, and even the sta¬ 
bility, of nations. 

It should be understood that he who is called the 
winner loses. What is gained in money or property 
is more than equalled by what is lost in convictions and 


218 


THE BUSINESS OF LIVING 


character. I knew a youth of splendid body, brilliant 
mind and noble soul. He faced the future with high 
hopes and splendid promise of their fulfilment. His 
ideals were exalted, his purposes were pure, his aspira¬ 
tions worthy. But he had the serious misfortune one 
day, in the excitement of a race, to make a wager and 
to win. The sum was said to be one hundred dollars. 
The experience revolutionised his thinking. He ques¬ 
tioned within himself: Why toil for a beggarly pit¬ 
tance a whole month when a hundred dollars could be 
won in a few moments? In the ignorance and inex¬ 
perience of deluded youth he turned his back upon 
honest toil. He neglected the completion of his educa¬ 
tion. He was victimised by the gambler’s craze, and 
his career became tragedy. Though it was said that 
that he had won, in reality he had lost. Better a 
thousand times had he never felt the pleasurable ex¬ 
citement of winning, never been deluded with the hope 
of getting something for nothing! Better far had he 
been made to know that gambling is inevitably and 
inherently evil. So is it with all. 

The acquisition of knowledge and the nourishing of 
conviction should be supplemented by the unalterable 
determination that in our lives gambling shall have 
no place; and to the utmost of our influence and effort 
it shall be discouraged in others. In the enforcement 
of this decree we should be uncompromisingly exact¬ 
ing. Gambling, even in its mildest and most attractive 
forms should be taboo. It may help in the establish¬ 
ment and maintenance of this standard if we remember 
that most of those who have been most grievously 
injured by this evil began innocently, without any 


GAMBLING: AN EVIL GAIN 


219 


thought of impending ruin. If some of the strongest 
have thus been overcome, all should beware! 

Do not forget that the loss involves not merely 
property, but personality; not only the temporal, but 
the eternal; not only others, but yourself! If you are 
tempted to conclude that these statements are exag¬ 
gerations, and that Public Opinion approves gambling, 
it may suffice for your disillusionment to reflect upon 
the treatment commonly accorded the loser. Unfor¬ 
tunates of other callings and classes generally receive 
sincere esteem, cordial sympathy and practical assist¬ 
ance; but gamblers who have lost all become, almost 
universally, objects of censure, condemnation and con¬ 
tempt. Do not conclude that this way is pleasant and 
profitable because it is attractive at the entrance and 
trodden by a seemingly joyous company. Remember 
it has been truly written: “There is a way that seemeth 
right unto a man, but the ends thereof are the ways 
of death.” (Prov. 14:12.) 


VI 


LUST: THE STRANGE WOMAN 

“Keep thee from the strange woman,—Let not thy heart 
decline to her ways; go not astray in her paths. 
For she hath cast down many wounded: yea, all 
her slain are a mighty host. Her house is the 
way to Sheol, going down to the chambers of 
death.” (Prov. 7:5a, 25-27.) 

Such was the ancient wise man’s counsel with ref¬ 
erence to lasciviousness. Few, if any, decisions of 
youth are more important than those which determine 
one’s course in matters of sex. No form of folly is 
more frequent; none works more far-reaching, fright¬ 
ful havoc in human life than the illicit indulgence of 
these passions. Until recent years false modesty has 
prevented the general discussion and proper study of 
this vital subject. While recognising the delicacy of 
the task, and sensible of the possible dangers, there 
is a growing conviction that the calm, candid, clean 
consideration of this evil is both a privilege and an 
obligation. This conclusion rests upon a twofold 
basis, namely, an unquestioned scriptural precedent and 
an obvious imperative need. 

Many Christians seemingly overlook the prominence 
given to warnings against this danger in the Bible. 
Probably it is there pointed out with greater frequency, 
force and fulness than any other. God has spoken 

concerning it with clearness and emphasis in every 

220 


LUST: THE STRANGE WOMAN 


221 


age. In the Law given at Sinai one of the basic words 
was directed against this sin. “Thou shalt not com¬ 
mit adultery,” (Ex. 20:14), is an unmistakable pro¬ 
hibition. This fundamental law was elaborated in 
the statutes of Moses and the traditions of Israel. This 
vice was rigorously condemned by the judges; was con¬ 
spicuous in the warnings and admonitions of the 
prophets, and was insistently decried by our Lord and 
his apostles. It would be strangely inconsistent if an 
evil thus conspicuously and continuously condemned 
from Genesis to Revelation were denied a place in 
the curriculum of the home, the church and the school. 

While lust has been known in all lands and among 
all peoples, and has been recognised, with at most only 
negligible exceptions, at least in theory, as an evil, re¬ 
cent years have brought society to a clearer apprehen¬ 
sion of its character and a fuller knowledge of its 
effects. Indeed all who are well-informed and think are 
agreed that this, which is popularly known as “The 
Social Evil,” constitutes one of the gravest menaces 
both for the individual and for society at large. Men, 
women and children are involved, and the injuries 
affect the body, the mind and the soul. Historians aver 
that it has destroyed, and statesmen fear that it shall 
again destroy, civilisations. These facts should war¬ 
rant the serious study of some effects of this evil, some 
conditions and customs which augment it, and some 
helps toward prevention and cure. 

Physicians and preachers, statesmen and warriors, 
teachers and promoters, editors and authors, are vying 
with one another in the effort to adequately depict the 
inevitable and appalling physical effects of this evil. 


222 


THE BUSINESS OF LIVING 


Experts are agreed that habitual lasciviousness is in¬ 
variably attended by physical disease, disability or 
death. Army officials frankly confessed that, during 
the World War, more men were incapacitated for mili¬ 
tary service from this cause than from wounds re¬ 
ceived in battle. Science is making known the awful 
consequences in pain, mutilation and death, not only 
among the guilty, but also of innocent women and de¬ 
fective, enfeebled children, an endless chain of afflic¬ 
tion bearing the curse to future generations. The full 
horror of physical wreckage has never been portrayed. 
Of the victims of the Strange Woman the author of 
Proverbs wrote: “He goeth after her straightway, 
as an ox goeth to the slaughter, or as one in fetters 
to the correction of the fool; till an arrow strike 
through his liver; as a bird hasteth to the snare, and 
knoweth not that it is for his life.” (Prov. 7:22, 23.) 

To these physical ravages must be added those which 
result in the deterioration, degeneracy, destruction 
of the mind. It is well known that lechery tends to 
arrest mental development, to stupefy and stultify the 
brain. In an age in which mind plays as prominent 
and powerful a part in achievement and happiness as 
ours, this obstacle should not be ignored. The exact¬ 
ing intellectual requirements of the present make it 
imperative, not only that so far as possible every 
hindrance shall be removed, but that every help shall 
be procured. It has not been so generally understood, 
though a well-established fact, that this evil, directly 
and indirectly, is the cause of much insanity, imbecility 
and idiocy; and these constitute a growing menace of 
society. In this connection attention should be called 


LUST: THE STRANGE WOMAN 


223 


to the impairment or loss of capacity for the psychic 
and spiritual joys of genuine affection. For the sake 
of the mind lust should be avoided. 

However the physical and mental havoc are not the 
worst effects of lust upon participants. By some vain 
delusion many suppose that, if only they can avoid 
physical contagion or infection, all will be well. There 
is no probability, physicians affirm no possibility of 
such immunity; but if there were no physical and 
mental injuries the moral and spiritual could not be 
gainsaid. The wreck of body and the ruin of mind 
are not comparable to the debauchery of soul. Truly 
did the author of Proverbs write: “He that com- 
mitteth adultery with a woman is void of understand¬ 
ing: he doeth it who would destroy his own soul.” 
(Prov. 6:32.) No less clear and conclusive is the 
teaching of the New Testament. Paul wrote the Cor¬ 
inthians : “Be not deceived: neither fornicators, nor 
idolaters, nor adulterers, nor effeminate, nor abusers 
of themselves with men, . . . shall inherit the king¬ 
dom of God.” (I. Cor. 6:9b, 10b.) Similarly he 
wrote the Galatians: “The works of the flesh are 
manifest, which are these: fornication, uncleanness, 
lasciviousness, . . . and such like; of which I fore¬ 
warn you, even as I did forewarn you, that they who 
practise such things shall not inherit the kingdom of 
God.” (Gal. 5:19, 21b.) To give oneself to licen¬ 
tiousness is to sacrifice health, happiness and hope. 
These are losses incalculable both temporal and eternal. 

Perhaps special attention should be called to the 
fact, already indicated, that the effects of lust are by 
no means restricted to the guilty. Science and His- 


224 


THE BUSINESS OF LIVING 


tory are agreed that here it is literally true that the 
sins of the fathers are visited upon the children. It 
is a ghastly fact that, as a result of this sin, a great 
host of innocent babes die in infancy and many who 
survive are doomed to life-long affliction, infect their 
contemporaries and bequeath a heritage of suffering 
and shame to the next generation. Innocent wives 
sometimes suffer by reason of the husband’s sin, not 
only the ravages of disease, but anguish of mind and 
torture of soul. Only God knows the humiliation, dis¬ 
tress and despair which come upon the innocent through 
the traffic of the Strange Woman. One of the most 
striking evidences of the seriousness of lust is her own 
demoralisation. 

He who would apprehend the full effects of this vice 
must look beyond the threshhold of the home and 
the circumscribed limits of local society to national and 
world life. Anything that debauches the individual 
and destroys the home imperils the nation. Reference 
has been made to the ravages suffered during the war. 
It should be remembered that the danger is no greater 
for soldiers than for civilians, no more fatal in time 
of war than in days of peace. The recognition of this 
fact is largely responsible for the determination that, 
as thoroughly and as quickly as possible, the traffic in 
lust must cease. Lasciviousness presents, not only a 
personal and family and community, but also a world 
problem. 

The persistence and seeming growth of the traffic 
in sex suggests a question as to causes. Some knowl¬ 
edge of these is necessary to plan a remedy. It is 
difficult to obtain reliable information, in part because 


LUST: THE STRANGE WOMAN 


225 


many are unwilling to tell the truth; in part because 
many do not really know. 

Fundamentally the evil rests upon the constitution 
of human nature. Sexual impulses and desires are 
natural to all normal men and women, and are alto¬ 
gether honourable. The assumption that any mani¬ 
festation of them is shameful and sinful is false and 
pernicious. The evil consists in their illicit or exces¬ 
sive indulgence; and this results, as a rule, from arti¬ 
ficial encouragement or stimulation. Some of the 
things which contribute to this end merit consider¬ 
ation. 

It is commonly insisted that on the female side 
economic pressure is an important factor. The rising 
standards and increased cost of living on the one hand, 
and the prevailing low wage upon the other, accom¬ 
panied by dependence and inefficiency, subject many 
to a stress of temptation by which they are overcome. 
Some feel forced by necessity, some are lured by a 
desire for ease and luxury, to give themselves to this 
vile commerce; and many are led, by greed of gain, to 
promote this unholy traffic. 

But far more potent than the pressure of need and 
desire for gain, is the imperious demand of passion 
aroused, fed and fattened by customs and conditions 
which might seem to have been devised for this 
purpose. 

One of the most common and fruitful occasions of 
lust is the lowering of ideals. In morals a tendency 
to compromise is manifest. Not a few assume that, if 
vice can be concealed and its outward penalties avoided, 
it is permissible, particularly for man. The toleration, 


226 


THE BUSINESS OF LIVING 


if not approval, of the unreasonable, unjust, inde¬ 
fensible double standard of morals is one of the inex¬ 
plicable anomalies of a supposedly intelligent society. 
It finds no semblance of justification in history or law. 
There is nothing to indicate that God grants larger 
license to man than to woman. It would be inconceiv¬ 
able that he condones in the strong what he condemns 
in the weak. Society cannot permanently continue half 
pure and half impure. Increasingly it is being recog¬ 
nised that if man does not rise to the standard exacted 
of woman, woman will fall to the standard adopted 
by man. Many think to see in the current laxity these 
degenerative processes under way. There are many 
evidences manifest of the discarding of holy ideals, 
and the lowering of high standards. 

Closely akin to this, and in some degree growing 
out of it, is the removal of restraints. It is being made 
easier to do wrong. There is a growing restiveness 
at restrictions, an increasing wilfulness which delights 
itself in acts of venturesome daring, in disregard of 
established traditions, which are expected to occasion 
astonishment, apprehension and alarm. This is evi¬ 
denced by the salacious sensuality of popular literature; 
the seductive suggestiveness of prevailing fashions in 
dress and adornment; the coarseness, if not vulgarity, 
in speech; the gross sexual appeal in theatrical and 
terpsichorean extremes; and an easy familiarity in¬ 
volving intimate physical contact between the sexes, 
in utter disregard of the conventions. Indeed one 
might be pardoned for concluding that there is a far- 
reaching conspiracy between the forces of society to 
remove every restraint from the baser passions. 


LUST: THE STRANGE WOMAN 


227 


This is the more serious because these things which 
evidence an utter freedom from restraint are them¬ 
selves powerful excitements to passion. The contem¬ 
plation of lechery, whether suggested by a play, a pic¬ 
ture or the printed page, tends to awaken and stimulate 
desire. The frank and flagrant display of bodily 
charms, in such a way as to make the strongest possible 
sex appeal, unfailingly quickens these instincts. Those 
physical contacts which disregard courteous decorum 
tend naturally to fan the flame. On every side are 
influences which aggravate the evil. Sometimes one 
feels that the wonder is, not that so many yield, but 
that so many resist. 

The prevalence and power of these forces make it 
the more important that steps be taken to reduce and 
resist and, so far as possible, remove these tempta¬ 
tions. A few suggestions which may be helpful should 
be in order. 

Let us begin with education. Multitudes have sinned 
and suffered through ignorance. The studied avoid¬ 
ance of this subject by parents and teachers generally 
is a mistake for which society has paid dearly. The 
corruption of the mind with distorted facts, gathered 
stealthily from contaminated or perverted sources, is 
largely responsible for the heresy that the sex instinct 
is inherently gross, pernicious, vile. All should be 
taught that it is honourable and beautiful, that it was 
designed of God for sweetening, strengthening and 
gladdening of human life. There is ground for hope 
in a policy of enlightenment to which parents and 
preachers, physicians and pedagogues are increasingly 
committed. Ignorance, regarding these important mat- 


228 THE BUSINESS OF LIVING 

ters, should become, not only inexcusable, but impos¬ 
sible. 

Already such progress has been made that there are 
available ample facilities for obtaining, uncontami¬ 
nated, a wealth of this information. Each should insist 
upon acquiring his birthright of knowledge. The 
issues are too great for any other course to be per¬ 
missible. There are dangers to be avoided and duties 
to be performed, with which are inseparably connected 
one’s welfare and happiness for both time and eternity. 
There is need of knowledge as to how these may be 
discerned, the dangers avoided and the duties most 
effectively performed. Let no one consent to become 
a victim of the “Conspiracy of Silence.” 

In the light of knowledge each should determine his 
own course with reference to sexual indulgence. If 
one is guided by Reason and Revelation but one course 
is possible, and that is continence outside marriage. 
Medical experts are agreed that continence is not only 
compatible with, but that it is conducive to, the finest 
and fullest development. Theories to the contrary are 
without foundation in fact. There is further incentive 
in that this course, which is advantageous to self, is 
necessary to the full discharge of obligations to others. 
That continence is possible is demonstrated by a con¬ 
siderable proportion of both sexes who live chaste 
lives. What many others have done and are doing you 
can do. Purpose should be formed early and adhered 
to rigidly. There must be no compromise. 

Permanent victory can come only by earnest and 
continuous effort. To facilitate this hindrances to self- 
control should be reduced to the lowest practical mini- 


LUST: THE STRANGE WOMAN 


229 


mum, and helps should be increased to the highest pos¬ 
sible maximum. 

The former will necessitate the elimination, or ex¬ 
clusion, of many interests and activities which have 
popular favour. Special care should be given to 
avoid whatever tends to people the imagination with 
impure thoughts, or to stimulate sensual desires. A 
book or periodical, a picture or person may do incalcu¬ 
lable harm. Intimate contacts are big with peril. To 
trifle with temptation is to invite demoralisation and 
disaster. No one has a right to do that which makes 
harder for himself or others the problem of self-con¬ 
trol. Above all there must be no yielding in the sphere 
of the imagination. Trifling here is often fatal. Ex¬ 
clusion must be rigidly enforced. 

Every possible ally should also be marshalled for the 
conflict. These will include forces physical, mental and 
spiritual. Bodily conditions have much to do with 
character. Contrary to general belief danger is great¬ 
est, not in the strong, but in the weak. Good health 
and wholesome activities constitute an important safe¬ 
guard. Not less important is a clean, alert, well-stored 
mind, busied with worthy interests. Most helpful of 
all is spiritual anchorage which keeps one steadfast 
with God, in faith and love and obedience. It would 
be difficult to overestimate the power of a strong pur¬ 
pose begotten by fixed convictions and nourished by 
all that is best in oneself and surroundings. 

The blessedness of virtue should suffice as motive. 
It will be worth all it costs to so live as to be able 
to say when shadows are deepening, as Milton said 
when dying: “I am not one of those who have dis- 


230 


THE BUSINESS OF LIVING 


graced beauty of sentiment by deformity of conduct, 
nor the maxims of a freeman by the actions of a slave; 
but by the grace of God I have kept my soul unsullied !” 
To the counsel of Proverbs, “Keep thee from the 
strange woman,” let us add that of Paul, “Keep thy¬ 
self pure.” (II. Tim. 5:22b.) 


PART V: LIFE’S TRIAL BALANCE 








PART V: LIFE’S TRIAL BALANCE 


i 

A STATEMENT OF ACCOUNT 

“Now after a long time the Lord of those servants com- 
eth, and maketh a reckoning with them.” (Matt. 
25:i9-) 

The management of all progressive business enter¬ 
prises desire, most of them seek at intervals, a state¬ 
ment indicating the status of the affairs in question. 
Such reports are of great practical value, not only in 
revealing conditions already existing, but in indicating 
occasions of loss which may hereafter be avoided and 
sources of profit which may be made to yield more 
abundantly. The revelations resulting from such state¬ 
ments are oft surprising. Many a business which was 
supposed to be fairly prosperous is shown to be actually 
insolvent; and some which were thought to be hope¬ 
less are found to be full of promise. The practice 
might very profitably be adopted in The Business of 
Living. Here also there is grave danger that, un¬ 
consciously, one shall suffer serious loss, or by over¬ 
sight fail of possible gain. Many a man who has been 
wont to assume that he was more than moderately 
successful, has thus learned that he had utterly failed. 
Many a woman who has habitually rejoiced in a sup- 

233 


234 


THE BUSINESS OF LIVING 


posed superiority has thus been awakened to the fact 
that she is a useless pensioner, or a worthless parasite. 
On the other hand some of both sexes who were dis¬ 
couraged, despondent, almost despairing, have been 
heartened for renewed effort. 

Two facts lend importance to such statements in the 
form of business we are considering. Both are gen¬ 
erally known, but need additional emphasis. The first 
is the fact that men and women are not owners, but 
only agents. For the kind of management given and 
the results obtained each must give an account. If 
the business is prosperous and profitable the manager 
may reasonably expect commendation and reward. 
However, before dividends may be legitimately de¬ 
clared the cost of conducting the business must be paid. 
If instead of a profit there is loss the manager may 
be censured, it may be punished. In any event each 
must render his account. 

The second fact is that the present form of the busi¬ 
ness is temporary. The Owner may call for an ac¬ 
counting at any time, and, at his pleasure, may close 
the business here and transfer it to eternity. Ulti¬ 
mately this transfer is certain. It should be a profitable, 
if not a pleasant, experience for each to endeavour to 
ascertain the conditions obtaining in his own life; and 
to face the question: What if final settlement were 
required to-day? Would the statement show profit 
or loss? 

Perhaps no method of procedure would be more 
instructive or suggestive than a comparison of the debit 
and credit accounts in Life’s Ledger. Without at¬ 
tempting an itemised statement let us consider some 


A STATEMENT OF ACCOUNT 


235 


classes of charges which have justly been entered 
against each one of us, and some of the credits which 
in fairness may be claimed. 

Let us begin with those things charged against us. 
With different individuals items and amounts vary, 
yet in general there is a marked similarity. Our lia¬ 
bilities may be listed in two general accounts: One 
includes our obligations to God, the other what we owe 
society. Without any pretence of mentioning all let 
us consider a few of the charges which appear against 
each one. 

Each is justly charged with his original capital. The 
reckoning referred to in the words quoted above is 
based upon this fact. The landlord of the parable 
entrusted each of his servants with a portion of his 
treasure, before going away, and upon his return the 
accounting was required. The talents were charged 
against those in whose keeping they were placed. The 
least that justice required was that each should restore 
that which he had received with interest. We are such 
servants. To each has been given some of the Lord’s 
treasure, some five talents, some two, some only 
one. Whether much or little the amount is charged 
against us and must be entered as a liability upon the 
statement. 

Attention has been called to the fact that the Capital 
when given is not immediately available for invest¬ 
ment. A considerable period must elapse before the 
earliest investments can be made, and then no imme¬ 
diate returns are to be expected. During this period, 
normally covering from one-fourth to one-third of 
one’s allotted years, needs are numerous. In infancy 


236 


THE BUSINESS OF LIVING 


there is complete dependency, utter helplessness. Dur¬ 
ing childhood food, raiment and shelter must be pro¬ 
vided. To these items there must be added a charge 
for care. Perhaps no one would venture an estimate, 
in dollars and cents, of the value of loving, self-sacri¬ 
ficing thought and toil on the part of parents, kindred 
and friends. At the most conservative estimate the 
total obligation involved is considerable. 

In the years that follow the tastes are more exact¬ 
ing, the needs are more numerous and the expenses are 
correspondingly greater. Prominent among the new 
items of this period are those incurred in various edu¬ 
cational interests and activities. Science, philosophy, 
history, literature, and music are provinces into which 
youth makes exploratory journeys. These are ex¬ 
pensive. When one reaches maturity, having received 
such provision, protection and training as is required 
to fit him for remunerative toil, it will be found that, 
at best, he is deeply indebted both to parents and to 
society. It is understood that this advance credit is a 
necessity. There is a willingness to wait a reasonable 
time for payment; but all should remember that the 
obligations are just and that they should be met 
promptly and honourably. 

During the remaining years of life entries increase 
both in number and amounts. Adults, no less than 
children, must have board, lodging and clothes. In 
many respects they are more exacting. Their pleas¬ 
ures and pastimes are more expensive. Instead of a 
few dollars expenditures in this period are measured 
by hundreds or thousands. Even a dullard can see 
that, by the time one comes to the end of three score 


A STATEMENT OF ACCOUNT 


237 


and ten, or four score, years, the totals are enormous. 
Estimates vary from six thousand dollars for the 
pauper and sixty thousand dollars for the skilled 
labourer up to hundreds of thousands or millions of 
dollars for the extravagant, luxury loving rich. What¬ 
ever the expenditures in a given life the amounts are 
charged against each one. 

The items mentioned are by no means all. Indeed 
they are neither the largest nor the most important. 
No one desirous of being honest could pretend to over¬ 
look the measureless beneficence of God. Let none 
suppose that the heavenly Father’s generosity ex¬ 
hausted itself in the original gift of life. Every day, 
aye, every hour and moment adds to our indebtedness 
to him. For the air we breathe, the water we drink, 
the food we eat, the light we enjoy, the countless bless¬ 
ings which result in physical gratification we are debtors 
to him. Despite our limited knowledge of the intel¬ 
lectual and spiritual realms we are able to perceive that 
entries of these kinds are all but innumerable and that 
they possess a value which we cannot comprehend. 
Presumably an examination of the books of the Re¬ 
cording Angel would arouse all from self-satisfied com¬ 
placency to earnest effort. 

A business which is not self-supporting is classified 
as undesirable. If it does not give promise of a profit 
it would ordinarily be rejected. It is assumed that no 
self-respecting man or woman will be less exacting in 
the Business of Living. Each should at least provide 
credit entries to balance the liabilities. Each should 
desire something over for dividends. The question 
here raised is whether or not this is true of you. Have 


238 


THE BUSINESS OF LIVING 


you so conducted yourself in the past, or so planned 
your future, that the just expectations of God and 
society shall be realised? 

Consider first the bill presented by society for ma¬ 
terial supplies. Put bluntly the question is this : Have 
you paid for your board, lodging and clothing? Do 
not regard the question as a jest, nor yet as an inso¬ 
lence. It is a fair question and, to society at least, a 
serious one. Manifestly all cannot consume more than 
they produce. A persistent attempt to do this would 
result in hopeless disaster. For purposes of illustra¬ 
tion let us suppose that all bills of this character total 
one thousand dollars per year. If this sum seem ex¬ 
orbitant reduce it by half. At the age of sixty one 
will have contracted obligations totaling, in the one 
case sixty thousand dollars, in the other case thirty 
thousand dollars; in either event a considerable sum. 
The question here raised is this : What have you done? 
What are you doing? and, what are you planning to 
do by way of payment? 

No one will question but that the normal man who 
devotes himself to productive industry throughout the 
period extending from maturity to the disability of 
old age is more than self-supporting. The unskilled 
workman who gives continuously honest toil for a fair 
wage readily pays his way. The same is true, in even 
larger measure, of the skilled workman. It is well 
known that as a rule the labourer receives only a part 
of the products of his toil; yet this is sufficient for his 
sustenance, leaving a surplus for others. Such a sur¬ 
plus is necessary for the reason that many are called 
by Death before they have paid the accumulated debts 


A STATEMENT OF ACCOUNT 


239 


of earlier years; and some are disqualified by affliction 
or misfortune for productive industry. The more 
favoured ones are justly expected to care for this 
deficit. Hence it is readily seen that those who engage 
long in direct production are self-supporting philan¬ 
thropists. 

When we pass from the direct to the indirect pro¬ 
ducers our problem is much more complex. Striking 
examples are found in the learned professions. The 
doctor, lawyer, teacher and preacher, if faithful, ren¬ 
der service of very great value. Yet they produce 
directly no material supplies. However, if he who 
clears a forest, or drains a swamp, and causes what 
had been fallow ground to abound with the products 
which satisfy man’s desires and sustain his life is a 
benefactor, surely he is not less worthy whose toil tends 
to the reclamation of fallow lives by producing the 
foliage and flowers, fragrance and fruitage of Christ- 
like character. Those who assist in the development 
of a higher type of manhood and womanhood; those 
who alleviate the pain of the suffering, lighten the bur¬ 
dens of the heavy-laden, and befriend the friendless; 
those who become strength to the weak, sight to the 
blind, hearing to the deaf, understanding to the simple 
and hope to the hopeless, are public benefactors. No 
less than toilers in field or factory do they pay their 
way. 

The fact should not be overlooked that there are 
many lines of so-called business which bring rich 
rewards to individual participants, yet make no con¬ 
tribution to the general good. He who, by shrewd, 
unscrupulous cunning, wrests wealth from the weak 


240 


THE BUSINESS OF LIVING 


and the unwary may obtain riches and honour from 
men, but he shall receive just condemnation from God. 
With all his stolen wealth he has nothing with which 
to pay his board; has to his credit no useful service. 
This class constitutes a large and increasing company. 
We, as other peoples, suffer the blight of their pres¬ 
ence. Some believe that their elimination may occa¬ 
sion the next great crisis in this nation. 

No less serious is the problem occasioned 1 by a 
large group of women. No one will question but that 
the home making wife and mother produces more than 
she consumes, earns more than she receives. But there 
is a numerous host of women who consume the pro¬ 
ducts of other’s toil with thoughtless and unreasoning 
prodigality, yet render no service in return. Some 
years ago a prominent woman argued convincingly that 
the home making woman who consumes more than a 
fair wage for housekeeping is a debtor to society. 
It is no justification of such a course to say that one’s 
husband pays her bills. This only raises the question: 
How does she compensate her husband? The answer 
is known. There is no adequate compensation. Sum¬ 
ming up her argument this woman said: “Is it not 
time that honest and honourable human beings should 
recognise that all they eat and wear and use and live 
in is made for them by human labour, large and small; 
and that to board on this earth and not pay your bill 
is on the same level as the man with an old valise 
with bricks in it, who enjoys his hotel and leaves 
without settling his account.” There is a binding obli¬ 
gation to give an equivalent of what is received, re¬ 
gardless of sex or class. 


A STATEMENT OF ACCOUNT 


241 


If one is ready to affirm that he recognised these 
obligations to society and paid them, or planned for 
such payment, in full, he has yet to consider, that 
which is far more serious, the status of his account 
with God. Attention has already been called to the 
fact that God furnishes man’s original capital, and that 
consequently each life is a Divine investment. The 
question now raised is, Has God found, is he now 
finding, may he expect in future to find the investment 
in your life profitable? In addtion to the gifts be¬ 
stowed at birth are countless blessings which have 
come in an unfailing stream throughout the years. 
The least favoured has received much. Is it not well 
for each to ask: What evidence of gratitude have I 
given him ? What returns have I made ? What credits 
have been entered in this account with God? 

To some the question will seem almost sacrilege. 
Many have believed that there is nothing man can do 
please or to compensate God. This is not surprising. 
We receive so much and can give so little, that it 
might seem all are hopelessly involved. However, it 
should be remembered that the greatest of God’s 
blessings are bestowed as gifts. But there are some 
things which we can do; things which are to be re¬ 
quired of us. Upon this fact the parable is based. 
The wicked, slothful, and consequently unprofitable, 
servant shall be censured and punished. The good and 
faithful, and hence profitable, servant shall be honoured 
and rewarded. In the closing paragraph of the 
chapter, (vs. 34-46), Jesus is said to have specified 
some of the things we may and should do. He affirmed 
that in giving food to the hungry, drink to the thirsty, 


242 


THE BUSINESS OF LIVING 


raiment to the naked, shelter to the homeless and 
friendliness to the stranger and the imprisoned, one 
is rendering service unto him. You may be quite 
sure that not a single item, even the least, shall be 
ignored or forgotten. He said: “Whosoever shall 
give to drink unto one of these little ones a cup of 
cold water only, in the name of a disciple, verily I 
say unto you he shall in no wise lose his reward.” 
(Matt. 10:42.). 

But more gratifying still is the fact that means have 
been provided whereby each may procure such re¬ 
sources as are needed to pay the account in full. This 
is the help proffered by Jesus, the Christ. It is he 
of whom it is written: “Surely he hath borne our 
griefs, and carried our sorrows; yet we did esteem him 
stricken, smitten of God, and afflicted. But he was 
wounded for our transgressions, he was bruised for 
our iniquities; the chastisement of our peace was upon 
him; and with his stripes we are healed. All we, like 
sheep, have gone astray; we have turned every one to 
his own way; and Jehovah hath laid on him the 
iniquity of us all.” (Isa. 53:4-6.) Through him it is 
possible that the account be balanced. There is no other 
way. Much is required of us in the way of faith and 
love and obedience; but if we are faithful he will sup¬ 
ply all that we lack. 

What would such a statement of account with refer¬ 
ence to your life show to date? The final accounting 
will surely be required. Subsequently you shall be 
greeted with one of two utterances. He will say unto 
you: “Well done, good and faithful servant: thou 
hast been faithful over a few things, I will set thee 


A STATEMENT OF ACCOUNT 


243 


over many things; enter thou into the joy of thy 
Lord,” or he will say: “Cast ye the unprofitable serv¬ 
ant into the outer darkness: there shall be weeping 
and gnashing of teeth.” (Matt. 25:21, 30.) What if 
final settlement were required now? Would he say: 
“Come ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world”: 
or would he say: “Depart from me, ye cursed, into 
the eternal fire which is prepared for the devil and 
his angels”? (vs. 34, 41.) The answer depends 

upon yourself, and will be determined by your atti¬ 
tude and conduct toward God and man. 


II 


COUNTING THE COST 

“For which of you, .desiring to build a tower, doth not 
first sit down and count the cost, whether he hath 
wherewith to complete itf’ (Lk. 14:28.) 

Jesus was the Speaker. He is pre-eminently the 
world’s great Teacher. His utterances are as fresh 
and forceful to the people of to-day as to those who 
heard them issue from his lips centuries ago. Many 
of his most important lessons were enforced by fa¬ 
miliar business analogies. One of most interesting 
and instructive of all his illustrations is this in which 
he likens human life to a building. In architecture 
the plan is determined, in part by the purposes which 
the building is to subserve, in part by the resources 
which are available. The same principles maintain 
in life. Jesus urged the wisdom of selecting a plan 
for the superstructure of life with accurate estimates 
of the cost of construction, together with a reliable list 
of resources. He contemplated the successful life as 
a completed structure. He warns against the danger 
of beginning a building which one is unable, or un¬ 
willing to finish. Every traveller has looked upon some 
unfinished building which bore mute witness to some 
man’s failure to take this preliminary safeguard. 
Every thoughtful observer has beheld human lives 

which gave evidence of similar folly. The wise builder, 

244 


COUNTING THE COST 


245 


in either realm, sits down and counts the cost, before 
beginning construction, that he may be sure he, “Hath 
wherewith to complete it.” Thus he avoids a grave 
danger and performs an important duty. 

First of all in right living, as in building enterprises, 
is the necessity of a plan. One should begin by visu¬ 
alising what he hopes later to actualise. Nothing is 
clearer than the fact that ideals vary, not only with 
different individuals, but with the same individual at 
different periods of his experience. A man whom 
many regard as really great was heard to say he could 
remember when his ideal was represented by a husky 
farm hand whose only claim to distinction was a 
unique ability to wiggle his ears. Most of us can re¬ 
member a time when we were ambitious to become 
musical prodigies in the department of whistling or 
jew’s-harp playing, expert circus performers, pros¬ 
perous lemonade or pop corn venders; or attain emi¬ 
nence in some equally honourable and lucrative calling. 
Many of these early desires pass with the years. Ideals 
become nobler, aspirations more worthy. Our heavenly 
Father designed it so. 

It is neither my purpose nor my province to urge 
either the advantages or rewards of particular voca¬ 
tions. It is for each to decide whether he will become 
a merchant or banker, farmer or manufacturer, doctor 
or lawyer, teacher or preacher, or apply himself to 
some other useful and honourable work. The present 
question is: What kind of life are you going to give 
your chosen career? One’s purpose may be to build 
a barn or dwelling, a store or church; the question 
relates to the character of structure. The principle to 


246 


THE BUSINESS OF LIVING 


be insisted upon is that whatever one decides to do, he 
shall resolve to do well. If you build a barn make 
it serviceable and worthy of the builder. If you build 
a home let it be such as will, as far as possible, insure 
the comfort and safety of the family which shall dwell 
therein. If you build a church make it such as will 
glorify God. If you build a character be sure that the 
plan, materials and workmanship are worthy. Under 
no circumstances consent to expend your energies and 
use up your materials in constructing that of which 
you will have cause to be ashamed. 

Having a sincere desire to build, and having deter¬ 
mined the general kind of structure to be erected, 
perhaps the next step will be to look over the various 
plans and specifications submitted with a view to selec¬ 
tion. It will help greatly in the accomplishment of 
this task if one can visit splendid structures of like 
type. When one looks upon beautiful architecture de¬ 
sire is awakened to live amidst such surroundings. 
He who acquaints himself with the elegance and com¬ 
fort of palaces subsequently becomes discontented with 
squalid hovels. Likewise association with kingly men 
and queenly women begets ambition, nourishes aspira¬ 
tion, stimulates and strengthens high and holy pur¬ 
poses. There are hours when all that is best within 
us urges, entreats, commands us to become like the 
good and great. Then we are discontented with the 
baser elements of our nature, and ashamed of that 
which is unworthy in our conduct. In business we 
long to become, not peanut venders, but merchant 
princes. In professional life we would be classed, not 
with the quacks and shysters, but with the efficient and 


COUNTING THE COST 


247 


honoured. So in character we wish to stand, not with 
the worldly, sensual and profligate, but with the noble, 
pure and true. 

There are those who regard such aspirations with 
contempt and speak of them with ridicule and scorn. 
Needless to say these are not the men and women to 
whom society is indebted for grandeur either in its 
architecture or its life. They belong to that large com¬ 
pany which contents itself with the mediocre and the 
commonplace; sometimes even with the unclean and the 
vicious. To heed their counsel would involve one in 
irretrievable disaster. They are alien enemies to the 
Kingdom of God. They are liabilities, rather than 
assets to the nation. Their companionship is to* be 
scrupulously avoided, for association with them re¬ 
sults in withering blight. 

All of us need to treasure our ideals and to guard 
vigilantly our aspirations. Our materials are not 
things temporal, but things eternal. We should see 
to it that the plans be large and worthy to endure. We 
should seek those companions and surroundings which 
help, even as we should avoid those which hurt and 
hinder. Few realise the extent to which they are in¬ 
fluenced by these subtle forces, for weal or woe. We 
need to mingle much and to linger long with those who 
have wisely given themselves to heroic service in un¬ 
selfish devotion, that we too may resolve, each to live 
a life and form a character that shall be worthy of a 
place among the immortals. Thus we may be helped 
to the selection of a worthy plan. 

It is not enough to choose a meritorious plan. Hav¬ 
ing decided that certain plans and specifications will 


248 


THE BUSINESS OF LIVING 


meet your requirements, it is very important that, be¬ 
fore beginning construction, you sit down and count 
the cost. Only thus can you be sure whether or not 
you shall be able to complete the structure. Like¬ 
wise after one has decided that a certain kind of life 
is desirable it is necessary that he count the cost and 
thus determine whether he is able, or willing, to pay 
the price. To neglect this duty is inexcusable folly. 
Jesus repeatedly warned against the danger and urged 
the importance of the duty. 

Some who heed the counsel will be surprised at the 
high cost of noble living. We have read and heard 
much, during recent years, concerning the “High cost 
of living,” and not without reason; but investigation 
will compel the conclusion that right living has in¬ 
volved an enormous cost in every age and land. No¬ 
where is the delusion that one can get something for 
nothing greater than here. 

Perhaps you aspire to eminence in commercial or 
professional circles in your community, state or na¬ 
tion. If your plans involve unswerving integrity and 
unsullied honour they are worthy. But these words of 
Jesus raise the question as to whether or not you have 
counted the cost. It is possible that you have dwelt much 
in thought upon dividends! How delightful it would 
be to live in a palatial home; to ride in a splendid 
equipage; to have all of the trappings of wealth; to be 
envied by many of your fellows and honoured by all! 
Such results do not come easily, quickly, nor from 
small expenditure of effort. He who would attain 
must pay the price. Preceding the years in the palace 
must be years in a humble cottage, or it may be in a 


COUNTING THE COST 


249 


hovel! Preceding years of luxurious pleasure must 
be years of self-sacrificing toil! Preceding the chorus 
and praise and adulation will be years of silence, or 
perchance of criticism and scorn! If you are willing 
to work while others rest and play; if you are willing 
to save while others spend; if you are willing to deny 
yourself while those about you are freely indulging 
themselves; if you are willing to pay the price, you 
may succeed! 

It may be that your aspirations look toward renown 
in the realm of literature, of eloquence, or of melody. 
If the plan involves the purifying, ennobling and glad¬ 
dening of life about you it is worthy. But it is im¬ 
portant that you count the cost. Do not expect great 
results without proportionate expenditure. Some one 
has truthfully said: “Men may awake at times to find 
themselves famous, but it was the work they did before 
going to sleep and not the slumber which gave the 
eminence.” 

Would you go to jail with John Bunyan and spend 
dreary days and lonely nights in a cold, damp dungeon 
to write a “Pilgrim’s Progress”? Would you suffer 
blindness with John Milton that you might catch vi¬ 
sions of “Paradise Lost” and of “Paradise Regained”? 
You would write comedies and tragedies, but would 
you toil through the years like Shakespeare and wait 
two centuries for recognition? Or, to take parallels 
from contemporary life, would you bombard pub¬ 
lishers for five years with Booth Tarkington without 
the slightest encouragement? Or with Harold Porter 
would you persist until sixty stories were submitted 
before being rewarded with an acceptance? 


250 


THE BUSINESS OF LIVING 


To gain skill as an orator would you spend months 
with Demosthenes by the sea shore with waves as an 
audience? Or years with Henry Clay in an old Vir¬ 
ginia barn with cows as hearers? Could you stand 
with Disraeli in the British Parliament in the face of 
ridicule and jeers, and yet by persevering effort through 
the years compel applause from those who had held 
you in contempt? You would equal the power and 
eloquence of Webster, but are you willing to “work 
twelve hours a day for fifty years” to gain that skill? 

Would you excel in music ? Before committing your¬ 
self count the cost! There is a popular delusion that 
great musicians, the favoured sons and daughters of 
genius, are relieved from the necessity of toil. A 
few years ago I read the story of the triumphs of 
Max Rosen with his violin. A youth of seventeen en¬ 
thralled vast audiences. Whence came that remark¬ 
able skill? It is related that when a child seven years 
of age Max Rosen devoted six hours a day to practice 
on his instrument. For ten years he denied himself 
the pleasures and pastimes of other boys and devoted 
himself to his violin. That self-sacrificing toil was 
rewarded by mastery! Would you pay such a price 
for like skill? Would you endure heart-breaking sor¬ 
row with Beethoven to produce his masterpieces? 
Would you journey into the Valley of the Shadow of 
Death with Mozart to compose a Requiem ? 

It may be that you aspire to eminence in the realm 
of character. If so you cannot be congratulated too 
highly; and yet, this counsel of your Lord should con¬ 
strain you to pause for a little while to count the cost. 
Would you maintain your honour, as did Joseph in 


COUNTING THE COST 


251 


the land of Egypt, at the cost of position and liberty, 
and still win recognition by integrity and industry as 
a prisoner ? Would you remain steadfast in your faith 
and unswerving in your devotion, as the three young 
Hebrews in Babylon, knowing that it meant a journey 
into the midst of a, “Burning fiery furnace,” or as 
Daniel, knowing that it meant the “Lion’s den”? You 
would be an evangelist heralding the “Glad Tidings’’ 
of God's Kingdom, but would you resolutely and cheer¬ 
fully press forward despite privations, persecutions 
and perils, knowing that you hastened to a martyrdom 
such as Paul’s? You would, “Be perfect as your 
heavenly Father is perfect,” but are you willing to 
follow in the steps of him who became, “Perfect 
through suffering”? However great and good you 
may aspire to become your Lord insists that, before 
you finally commit yourself to the enterprise you shall 
count the cost. He made no effort to minimise it. It 
is great, and one who would attain must pay the price 
in full. 

As you reflect upon these facts the temptation may 
come to conclude you are unwilling or unable to pay 
such a price, and to resolve to content yourself with 
less difficult and less pretentious living. Instead of 
attempting a mansion you are inclined to content your¬ 
self with a hovel! Such temptations come sooner or 
later to all. But here also it is important that you 
count the cost. If you are to build a hovel give up 
once for all your hopes of the comforts and satisfac¬ 
tions of a mansion! If you resolve upon a life of 
mediocrity relinquish all expectation of the honours 
and rewards of greatness! If you refuse to conform 


252 


THE BUSINESS OF LIVING 


your life to the will of God do not hope to see a smile 
of approval upon his face and to hear words of wel¬ 
come from his lips, when you stand at last in his 
presence! I beg of you do not overlook the fact 
that while goodness and greatness are costly, sin and 
unworthiness are more expensive still. 

It is not the “Way of the righteous/' but the “Way 
of the transgressor’’ which is hard. No human being 
ever turned back from godly endeavour and saintly 
character and gave himself to shameful or sinful living 
and finally concluded that he had acted wisely or chosen 
well. God alone knows the heart-ache of disappoint¬ 
ment, the bitterness of self-reproach, the utter abandon 
of despair which come to those who refuse to pay 
the price of goodness, usefulness and happiness and, 
unconsciously, choose instead discontent, misery and 
shame. He who would live wisely must count the cost, 
not only of success, but also of failure; not only of 
righteousness, but also of unrighteousness; not only 
of heaven, but also of hell! This is urged the more 
earnestly by reason of the conviction that while it is 
expensive to be a saint, it is incomparably more ex¬ 
pensive to be a sinner; it is hard to do right, but vastly 
harder to do wrong; it is costly to succeed, but it is 
infinitely more costly to fail! 

This fact was indelibly impressed upon my mind by 
an incident of college days. A boyhood friend stopped 
off to spend a few hours while on his way to consult 
a famous specialist in New York City. He had left 
his boyhood home in a small town, some years before, 
and journeyed to one of our Texas cities, ambitious 
to make a name and a place for himself in the world. 


COUNTING THE COST 


253 


Removed from the accustomed restraints of the home, 
and subjected to the unaccustomed temptations of the 
city, the law of righteousness seemed to him unduly 
exacting, and sensual indulgences seemed irresistibly 
alluring. In a short time he abandoned the plans for 
a mansion, and thought to content himself with a 
hovel. He forsook righteousness and entered upon a 
life of sin. When he visited me he had received from 
the lips of three competent physicians in turn sentence 
of death. He was told he might live six months, possi¬ 
bly a year, but not longer. He had sinned, and must 
needs pay the penalty. And, “The wages of sin is 
death.” I shall never forget the pathos of that scene 
as he spoke that day. With tears streaming from his 
eyes he exclaimed: “Just to think, I thought I was 
having a good time!” He had not stopped to count the 
cost. 

You who read may be upon the threshold of decision, 
questioning whether to live nobly or ignobly; whether 
to build glorious or commonplace characters. There 
should be no effort to persuade you that right living is 
easy; but you should know that wrong living, when 
all is considered, is more difficult and more costly. 
Look forward to that day when you shall stand in the 
presence of your Lord and live here and now as you 
will wish to have lived then. 

Somewhere I have read the story of an architect 
who prepared plans and specifications for a beautiful 
and costly structure, and attended to the letting of 
the contract; but subsequently was confined, for many 
months, by disease in home and hospital. When he 
was sufficiently recovered to be about the building 


254 


THE BUSINESS OF LIVING 


was finished. One day he accompanied the builder 
upon a tour of inspection. He entered and examined 
with care every entrance, room and hall. When the 
tour was completed a wondrous smile was upon his 
face, indicative of the great joy which thrilled his 
heart, as he said: “It is just as I planned it!” I am 
urging you so to live that, when at last the Great 
Architect shall have finished his inspection of your 
life, he may truthfully say: “It is just as I planned it!” 
For then he shall add: “Well done good and faithful 
servant; . . . enter into the joy of thy Lord.” 


THE END 














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